5. (<1968). [audiotape].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:97),
"Annotated list of selected teaching materials"
Abstract: "The story of the discovery and significance of the 'Minnesota
Man'."

6. . (1889). 51st Congress, 1st Session, House of Representatives,
Ex. Doc. No. 247, Chippewa Indians in Minnesota. Message from the
President of the United States Transmitting A Communication from the Secretary
of the Interior relative to the Chippewa Indians in the State of Minnesota
. Government Printing Office.
Notes: cited in Wub-e-ke-niew (1995)

17. ALL NIGHT, EVERY NIGHT: The noise is deafening at Casino Rama.(at
Ojibwa reserve in Canada). (1998). Maclean's, 111(19), 50 (1).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: On April 7, Maclean's Associate Editor Stephanie Nolen took the
late-night bus from Toronto to Casino Rama, 155 km to the north on the Ojibwa
native reserve. Her report on the year-round, 24-hour casino:
The streets of downtown Toronto are largely deserted when John pulls his bus
out of the station. There are just a few passengers onboard his regular 10 p.m.
run. John makes this trip every night of the week, dropping passengers in
Barrie and Orillia, and, last stop, Casino Rama. This is a special bus, the
free bus: for gamblers bound for Rama, the casino pays the $9.95 fare. John has
his regulars, like the grubby old man who sits mute in the front seat, and the
blond woman in the back row. "She takes this bus every night," John
confides quietly, his voice rounded by a strong Scottish accent. "I think
she may have a bit of a problem."
The casino looms suddenly out of the night like an enormous Wal-Mart, tarted up
with winking white lights and covered in garish murals of native art. Well
after midnight, the huge parking lot is still half full. John pulls the bus
into one of the dozen bays in the back. An energetic young man leaps on and
asks: "You playing?" Before I can answer, he shoves a voucher for $15
worth of free food in my hand. John points out where to catch the free bus back
to Toronto, at 5:30 a.m. "Gets you back to Toronto just in time for
work!" the fellow with the vouchers reminds us.
Inside, a bright young woman called Stephanie, a "host" on the
graveyard shift, opens the glass doors into the cavernous casino. It is dark
and smoky, and the noise is deafening: hundreds of slot machines, whirring and
pinging and beeping, the chink of quarters falling into the metal tray in front
of a lucky winner, the "last bets" bellows from the roulette tables.
It will be hours before I realize that, while the tables are jammed and the
noise is pervasive, almost no one is talking. There are no clocks and no windows.
It might be noon.
Colleen, 23, has arrived on John's bus. Until two weeks ago, she worked as a
blackjack dealer in a Toronto charity casino called Sunshine, making about $11
an hour, including tips. Now, she has applied for employment insurance, having
been laid off while the provincial government finalizes plans for permanent
charity casinos. "I've never gone to a casino by myself so I'm sorta
nervous," Colleen says, striding purposefully towards the blackjack
tables. An hour later, armed with $260 withdrawn from a handy Bank of Nova
Scotia automatic teller at the edge of the green baize card tables, she is
breaking even, constantly clicking her red $5 chips into little piles while she
keeps her eyes on the dealer. "The pop is free," she whispers,
gesturing to a glass of ginger ale. "See that guy at the end of the table?
He's lost $500 since we got here."
The man who is losing is Chinese. Stephanie says that Asian-Canadians
from Toronto comprise at least half of Rama's clientele. She points out the
Willow restaurant, where they serve "real Chinese food" and Asian
patrons are tucking into black cod. The casino also has a staff of Asian hosts
and dealers who cater to those clients. "They know the etiquette and the
superstitions and stuff," Stephanie explains. In the roped-off
high-rollers room, where $100 bills sit in casual stacks, all the players are
Asian. There is a lot of laughter around a high-stakes game of baccarat.
Back in the main casino, deep in the maze of slot machines, the scene is
very different. Gamblers in cardigans and sweat suits slump in front of
whirring machines, feeding in coins, sometimes straddling a chair to play two
machines at once. Millie Hadley, 66, is playing the 25-cent slots. She comes a
few nights a week. "I can't sleep at night since my husband died a year
ago," explains Millie, who lives an hour away in Lindsay. She has won
about $4,000 in recent weeks, but is unsure how much she spent to win it.
"I guess I should keep track. I'm sure I lose more than I win."
Has Stephanie heard any horror stories, or seen regular clients become
addicted? "We're in the entertainment business," she responds firmly.
"We're not here to drain people's pockets." Then she mentions that a
few patrons have had themselves legally barred from the casino-if they cannot
manage to stay away, they are forcibly removed by police officers who patrol
the gaming floor or by casino security. "Things like that, and when I see
people losing every night and I know they don't have the money-then it's sort
of sad," Stephanie says.
Just as Millie is showing her lucky stuffed pig, two burly casino
security guards equipped with walkie-talkies appear beside us. They are polite
but furious that I am talking to patrons unaccompanied by Rama public relations
staff, and they demand that I stop. In a gesture of goodwill, they offer to let
me keep my notebook before ejecting me. Outside, it is nearly dawn. The elegant
female hostess of a Tai Pan Vacation tour bus kindly squeezes me into the last
empty seat amid boisterous gamblers. Most of them doze off, waking in the
semi-darkness at a succession of suburban Toronto malls, and getting into the
BMWs and Saabs they have left parked there. "Next week," one man
calls to the guide as he gets in his car. "Oh, every night," she
replies quietly. All night, every night, at Casino Rama.
Full Text COPYRIGHT 1998 Maclean Hunter (Canada)

18. (<1968). [audiotape].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:97),
"Annotated list of selected teaching materials"
Abstract: "Some reference to the Indians of this area. Gives a good
description of the wilderness in which the early Chippewa lived."

19. Amendment to Article 5 of the 'Constitution of the Red Lake Band
of Chippewa Indians". (1918).
Notes: cited by Wub-e-ke-niew (1995)

22. (1979).
Notes: ERIC NO: ED173007
Abstract: Passed by the Minnesota legislature in 1977, the innovative American
Indian Language and Culture Education Act provided for the establishment of
American Indian language and culture education programs designed (1) to make
the curriculum more relevant to the needs, interest, and cultural heritage of
American Indian pupils, (2) to provide positive reinforcement of the self-image
of American Indian pupils, and (3) to develop intercultural awareness among
pupils, parents and staff. Major provisions implemented were a statewide needs
assessment, development of an Indian language teacher licensing process and
employment guidelines, and creation of a statewide advisory task force on
American Indian Language and Culture Education. Appropriations totaling
$600,000 funded 11 pilot projects. Seven of these projects focused on Ojibwe,
Dakota, and Winnebago cultural, language, and art development programs. Several
projects provided pre-school programs to develop sensory-motor and early
reading skills as well as cultural awareness. Publication of Ojibwe story books
for use in grades pre-school through 6 and a Red Lake junior and senior high history
book resulted from another project. A camp experience project exposed students
to traditional Ojibwe life styles. Appendices contain the 1977 Act, a list of
the advisory task force on American Indian Language and Culture Education, and
the geographic locations of the 11 pilot projects. (NEC)

25. (1968). American Indian oral history project records.
Notes: Source: WorldCat (November 1999 search), accession: 23290461, accession:
28409766
Abstract: Writings, taped interveiws, and transcripts, relating to various
aspects of American Indian history and culture, particularly to Red Lake Indian
Reservation and Objibwa (Chippewa) Indians of central Minnesota. Subjects
include agriculture, child rearing, medicine, religion, and treaties.

26. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "Survey of Indian life before the coming of the white man.
Deals with many areas of life and with various tribes."

27. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "This film tells of the achievements and problems of American
Indians in a variety of situations. It also analyzes current trends that
are shaping the future of the American Indians."

31. (9999). Annual Report for Indian Foster Care Contract (Account
#5164) Year Ending June 30, ... (Vols. Description based on : 1974; title
from cover). [St. Paul, Minn.] : Bureau of Support Services, Research and
Statistics.
Notes: Source: WorldCat (October 1999 search), accession: 12598005. Alt Title:
Annual report cost of providing care for Indian children under the federal
contract for fiscal year ending June 30, ... Other: Minnesota. Bureau of
Support Services. Research and Statistics.

32. Annual Report of the Adjutant General of the Legislature of
Minnesota, Session of 1864. (1863). by authority, Minnesota Adjutant
General's Office.
Notes: cited by Wub-e-ke-niew (1995)

35. Article VI of the U.S. Congress Act of February 20, 1904.
Notes: cited by Wub-e-ke-niew (1995)
"this article provided for separation of what were called Red Lake assets
from those claimed by the Minnesota Chippewa Tribe"

36. . (1895). [Articles on Minnesota's northern boundary].
Notes: Source: WorldCat (November 1999 search)
Abstract: International boundary between Lake Superior and the Lake of the
Woods / by U. S. Grant -- The settlement and development of the Red River
Valley / by W. Upham -- The discovery and development of the iron ores of
Minnesota / by N. H. Winchell.

43. The Best Interests of Indian Children in Minnesota. (1992). American
Indian Law Review, 17(1), 237.
Notes: Source: UnCover (August 1999 search)

44. Bolstering a case. (Indian Claims Commission recommends
compensations for Chippewa in Ontario's Ipperwash area). (1997). Maclean's,
110(12), 23(1).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: The Indian Claims Commission, a federal advisory body, issued a
nonbinding recommendation that Ottawa should compensate the Chippewa in
Ontario's Ipper- wash area on Lake Huron. The commission said that natives had
been cheated in their original 1927 surrender of 33 hectares of land. The
Kettle and Stony Point First Nations say they will continue with a $36-million
lawsuit against the federal government unless the matter is settled. Ipperwash
has been the focus of numerous conflicts-in 1995, a native was killed outside
the local provincial park during a protest over a sacred burial ground.
Full Text COPYRIGHT 1997 Maclean Hunter (Canada)

45. Border Crossing. (1992). Turtle Quarterly, 4(4), 36.
Notes: Source: UnCover (August 1999 search)
Abstract: In a routine too often played out around the world, the Lac La Croix
Ojibwa are struggling to maintain their way of life. While they have lived off
the land for thousands of years, they must now prove to lawmakers that they are
not a threat to the natural balance of life on their own land.

47. (1988). [Audiovisual]. Minneapolis, MN : BIHA Women in Action.
Notes: Source: WorldCat (November 1999 search), accession: 25732137
Abstract: Title on guide: Broken promises: family violence in communities of
color. [Tape 1.] Family violence within the Black community -- [Tape 2.] Family
violence within the Native American community -- [Tape 3.] Family violence
within the Hispanic community. The videotapes present a series of interviews on
the subject of family violence and battering against women of color. Provides
insights and alternatives for men and women who find themselves in violent
relationships.

50. Cars ... and now casinos. (three casino complexes planned for
Detroit)(. (1998). Building Design & Construction, 39(2), 11-12.
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: Cars...and now casinos. Two Las Vegas-based gaming companies and an
Indian tribe are principals in development teams selected by Mayor Dennis
Archer to construct three casino complexes in Detroit. They are Circus Circus
Enterprises, MGM Grand and the Sault Ste. Marie tribe of Chippewa Indians. Each
proposal includes a hotel component, and a total cost that ranges from $519
million to $700 million. It may be up to three years before the projects are
completed. The next steps are for Archer to negotiate agreements with each
group and for the City Council to approve them. One complex will be downtown,
another in Greektown and a third north of downtown.

61. Chippewa, Statement Made by the Indians . (1988). Ontario:
University of Western
Ontario, Center for Research and Teaching of Canadian Native Languages.
Notes: Source: cited by Loew, Patty (Fall 1997)

70. Compendium of history and biography of northern Minnesota :
containing a history of the State of Minnesota : embracing an account of early
explorations, early settlement, Indian occupancy, Indian history and traditions
... : also a compendium of biography of northern Minnesota. (1902).
Chicago: Geo. A. Ogle & Co.
Notes: Source: WorldCat (October 1999 search), accession: 4214489

74. (1989). Cousins Et Cousines, a Newsletter for Members of the
Northwest Territory Canadian and French Heritage Center, a Section of the
Minnesota Genealogical Society, 12(4), 470.
Notes: cited in Wub-e-ke-niew (1995)

79. The Department of the Interior's Denial of the Wisconsin
Chippewa's Casino Applications: Hearings Before the Committee on Government
Reform & Oversight, House of Representatives, One Hundred Fifth Congress,
Second Session, January 21, 22, 28 & 29, 1998. (1998). United
States Government Printing Office.
Notes: Source: Books in Print electronic database, Fall 1999

82. (<1968). [audiotape].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:97),
"Annotated list of selected teaching materials"
Abstract: "Some reference to the Indians in Minnesota in the discussion of
the history of our state."

85. Duluth, Red Wing and Southern Railroad from the rich mines on
Lake Superior and the great lake port of Duluth, through the belts of timber,
to the grain, stock and dairy regions of Minnesota and Iowa : a region
unsurpassed by the variety and quantity of its products by any country in the
world [Exhibit of the Duluth, Red Wing and Southern Railroad]. (1887). Red
Wing : Red Wing Printing Co.
Notes: Source: WorldCat (November 1999 search), accession: 25585775.
Cover title: Exhibit of the Duluth, Red Wing and Southern Railroad.

97. Final reflections on the life of Wub-e-ke-niew. (1997). Native
American Press/Ojibwe News.
Abstract: Wub-e-ke-niew of the Bear Dodem died Thursday, October 16, at
home with his Ahnishinahbæótjibway land which, as he said,
“has been in my family for hundreds of millennia.”
Wub-e-ke-niew’s patrilineal great-grandfather was Bah-se-nos of the Bear Dodem,
who lived with his wife Nay-bah-nay-cumig-oke in a birchbark longhouse at
Be-kwa-kwan, part of the Ahnishinahbæótjibway land of the
Bear Dodem. His grandparents were Bah-wah-we-nind, also of the
Bear Dodem, and Ke-niew-e-gwon-ay-beak of Leech Lake.
Wub-e-ke-niew was born in Bah-wah-we-nind’s log house, also at Be-kwa-kwan, about
June 6, 1928. His parents were Bah-wah-we-nind’s son Wub-e-ke-niew, and
Delia Lufkins of White Earth. Wub-e-ke-niew explained that his father was
“given the name Francis Blake in order to impose an artificial Indian identity
on him,” and often added that, “my Indian name is Francis Blake, Junior.”
Wub-e-ke-niew spent most of his “formative years” with his grandfather
Bah-wah-we-nind. After Bah-wah-we-nind’s death in 1935, Wub-e-ke-niew
“spent nine years as a political prisoner” in the Catholic boarding school at
St. Mary’s Mission, Red Lake. Then, he worked for two years as a part of
the migrant labor force in the Red River Valley. In 1946, he joined the
United States Army, and after schooling in the Military Police Academy, served
with the 28th Constabulary in Germany. Wub-e-ke-niew wrote of his
military service, “I didn’t even realize that I was not a U.S. citizen.
Indians were made U.S. citizens in 1924, but in 1946 I hadn’t learned enough
English to figure out that I’m not an Indian. I enlisted, rather than
waiting to be conscripted, because I figured that if I had to go, I might as
well get it over with on my own terms.”
Wub-e-ke-niew worked after the war in Great Falls, Montana and in Seattle, and
then moved to Minneapolis, where he married Norby Fairbanks of White Earth in
September, 1953. In the 1950’s and early 1960’s, he worked in industrial
labor, as a handyman, truck driver, and for J.D. Holtzerman of
Minneapolis. In 1963 he was a Teamsters Union 544 driver for Custom Cartage
in Minneapolis, and he drove truck until 1970. He wrote, “I was teaching
myself to read during the time that I was parked at the docks waiting for a
load, or waiting for my turn to unload the truck. Sometimes I would spend
half a day waiting at the dock, and so I kept an assortment of magazines and
books and a dictionary with me in the truck. Whenever I got to a word I
didn’t know, I would look it up in the dictionary, and then write it
down. I have always spent time observing people: their dialect, their
accent, how they used their words and their body-language, what they said and
what they meant. The English language and the Euro-American culture are
still foreign to me—although I understand the immigrant peoples fairly well by
now, I’m still astounded by some of the things that they think and do.
In 1965, Wub-e-ke-niew was part of the alcohol self-help group which started
the American Indian Movement. From 1971 to 1973, he served as the
Treasurer of AIM. He wrote, “The way I initially saw AIM, was that this
organization was going to create a vehicle for Aboriginal Indigenous people to
take back our identity, and re-empower ourselves and our community. As I
look back on it now, this was a big mistake.” While Treasurer of AIM, he
“managed to get the first American Indian Movement Survival School,” Heart of
the Earth Survival School, started in Minneapolis. After the occupation
of Wounded Knee, Wub-e-ke-niew resigned from AIM in June of 1973. AIM,
Wub-e-ke-niew wrote, had an “implicit charter with the White liberal
organizations, who wanted to support AIM in working toward social change, but
not in actually making structural changes to society. The kind of Indian
leaders the White man supports are professional Indians who talk a fine speech,
but who are European subject people. When it comes to reality, many of
these externally-supported community leaders value their job and superficial
prestige more than they do their own community, and can be manipulated into
stealing from even their own children. BIA Commissioner John Collier
described these Indians as having a ‘white-plus psychology’.” He
continued, Métis people have their own identity, and the capability of
realizing themselves as a people in their own right, but they cannot do it from
within the Indian identity, because that’s owned by the White man. I
can’t speak for anyone else; it is up to each person to figure out who they are
and to chart their own destiny. The only thing that I will say is that
the Indians are not the Aboriginal Indigenous people of this Continent, and
that they do neither themselves nor us any good by pretending that they are.”
After he resigned from AIM, Wub-e-ke-niew “devoted more attention to politics,
still trying to make positive change from within the system.” He worked
with his family in the Jimmy Carter campaign of 1975, then after the election,
went to Kansas City, Missouri. While there, he worked as an apartment
caretaker and as a jack-of-all-trades for an office supply company. He
also helped organize the Longest Walk through Kansas City, and wrote that at
that time he “did not know what it was supposed to accomplish,” although he
came to “understand why this kind of demonstration, although the participants
feel a fleeting moment of release and unity, is inevitably a charade and a
waste of energy.”
In 1981, Wub-e-ke-niew returned to the Ahnishinahbæótjibway
land of his Bear Dodem, where he spent the remaining sixteen years of
his life. He wrote that he “realized that I needed to become a part of
the land again, and regain my roots and my identity. I was born here, and
I will die here. This is my land, my Ahnishinahbæótjibway
philosophy, my spirituality, my place with Grandmother Earth.”
Wub-e-ke-niew married Clara NiiSka by the Ahnishinahbæótjibway
tradition, on his land in 1984.
Wub-e-ke-niew drove school bus for several years, then attended Bemidji State
University, where he “took a writing class and learned how to write in
English.” In 1985, he began writing Freedom of Information Act letters to
the Bureau of Indian Affairs, as well as doing political writing protesting the
“colonial practice which is applied to Aboriginal Indigenous people; using a
foreign infrastructure to separate us form our lands. The U.S. Government
used their Indians to tell me that I was not welcome on my own land, which has
never been ceded or sold by my people the Ahnishinahbæótjibway,
whose land this is. As far as I am concerned, the so-called Indian
government could leave tomorrow, and take their Indians with them. I have
told the White people on the BIA’s Tribal Council, ‘go play Indian some other
place.’ ... The BIA and the Tribal Council are classic examples of racist
institutions. No matter who fills the positions, the structure of the
institution compels them to behave in a racist way.”
In 1986, Wub-e-ke-niew was appointed chairman of the Economic Development
Committee for the Red Lake Peoples Council. He wrote, “we spent two years
working with one of the top grantwriters in the State of Minnesota,” trying to
build community-owned economic development on Red Lake Reservation, but “could
not get any foundation funding. ... There seems to be plenty of grant money to
study problems, to promote Indians, or to fund institutions which address the
symptoms on the surface, but none at all for Aboriginal Indigenous grassroots
organizations to address the problems on our own land, at the root
causes.” He also spent several years working on a gardening
project. He wrote, “We focussed on the Ahnishinahbæótjibway
tradition of gardens partly because, for anybody, growing one’s own food brings
a person back in touch with the land. Connection to the land is the
foundation of a healthy society. We were also addressing the serious
health problems caused by poor diet, and wanted to change the
cutting-the-forests-to-buy-supermarket-food economics which the BIA has
encouraged.”
After having spent more than two decades “trying to make positive change from
within the system,” Wub-e-ke-niew decided to heal the “deformed culture” which
the Euroamericans brought to his land by going to the root causes. He
began doing research and writing We Have The Right To Exist, reading
archival and historical documents validating what he had “always known but
couldn’t prove.”
In December of 1990, Wub-e-ke-niew wrote to the U.S. Secretary of the Interior
that, “I will no longer be identified by your racist term of ‘Indian.’ I
am not an ‘Indian,’ I am not a ‘Chippewa,’ and I am not a ‘Native
American’.” He explained that, “If I allow myself to continue to be
falsely identified as ‘Indian’ I am guilty of complacency and conspiracy; I
want to part whatsoever of the fraudulent Indian identity that the United
States Government is still using to destroy the legitimate people of these two
continents. ... I wipe my hands clean of being identified in the same category
as those who are contributing to ongoing genocide, dispossession and
destruction of my own Aboriginal Indigenous people and my own Traditional
Aboriginal Indigenous culture. I’m sending my ‘Indian Identity Card’ by
certified mail to the Supreme Court. I am turning it in as a false
document issued with felonious and genocidal intent by the United States
Government in collusion with their colonial Indian Reorganization Act ‘Tribal
Councils.’ I am not an Indian!” In accordance with provisions of
the U.S. Constitution, Wub-e-ke-niew sent his Indian Identity Card to Chief
Justice Thurgood Marshall of the U.S. Supreme Court, who kept it, and so
Wub-e-ke-niew legally regained his own real identity, Ahnishinahbæótjibway
of the Bear Dodem.
In 1995, Wub-e-ke-niew’s book, We Have The Right To Exist, was published
after nearly ten years of research and writing. Wub-e-ke-niew wrote
columns for the Native American Press/Ojibwe News for many years, and
did other writing and public speaking. He was also studying language,
comparing the harmonious male-and-female balance of his egalitarian Ahnishinahbæótjibway
language, with the violent hierarchical abstractions of male-dominated
languages like English. He had begun writing two novels.
Wub-e-ke-niew gardened for many years, and maintained his ancient Ahnishinahbæótjibway
permacultural tradition, making maple syrup and maple sugar in the sugarbush of
his Bear Dodem. He cut his own firewood, repaired his own vehicles,
and led an active life. In collaboration with Jean Houston and the
Mystery School in New York, he was working to establish a radio station as a
memorial to the indigenous people who were killed in the genocide of these two
continents.
Wub-e-ke-niew was buried on his land Friday by family, joining his ancestors
“who are a part of every handful of this Earth.” His legacy includes the
decades of his work “to make this a better world for all human beings.”
Wub-e-ke-niew described himself as, “just an ordinary human being.”

98. Final Report of the Business Committee. (1887). Proceedings of
the Fifth Annual Lake Mohonk Conference .
Notes: cited in Wub-e-ke-niew (1995)

99. Final Report to the American Indian Policy Review Commission,
Task Force Three. (1976). Government Printing Office.
Notes: cited in Wub-e-ke-niew (1995)

100. Firm, tribe collaborate on casino design. (1995). Hotel &
Motel Management, 210(19), 142 (1).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: The Saginaw Chippewa Indian tribe and Minneapolis, MN-based
Cunningham Hamilton Quiter collaborated closely in the planning and design of
the new Soaring Eagle Destination Resort in Mount Pleasant, MI. This close
working relationship has ensured that the new state-of-the-art resort addresses
the needs of the tribe.

102. . (1954). Floods of 1952 . Washington : U.S.
Govt. Print. Off.
Notes: Source: WorldCat (November 1999 search).
Abstract: Includes bibliographies. Floods of September 1952 in the Colorado and
Guadalupe River basins, central Texas. Floods of April 1952 in the Missouri
River basin. Floods of 1952 in the basins of the upper Mississippi River and
Red River of the North. Floods of 1952 in California: Flood of January 1952 in
the south San Francisco Bay region; Snowmelt flood of 1952 in Kern River, Tulare
Lake, and San Jaoquin River basins. Floods of April- June 1952 in Utah and
Nevada. Summary of floods in the United States during 1952

105. (1927). Fort Totten, N.D., collection. Archive/Manuscript
Control.
Notes: Source: WorldCat (November 1999 search), accession: 28408583.
Abstract: Letter and report (1869) of Capt. William J. Twining relating to his
reconnaissance of the territory from the Red River to the Mouse (also known as
Souris) River; historical sketches; and pamphlets and newspaper clippings,
concerning Fort Totten, which was established as a military base near Devils
Lake in 1867 and abandoned 1890. Includes information pertaining to Fort Totten
Indian Reservation.

116. . (1913). Handbook of the Indians of Canada. Published as
an appendix to the tenth report of the Geographic Board of Canada . Ottawa:
C. H. Parmeleee.
Notes: Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography
(1976:52), "This publication is a reprint of information extracted from
the earlier two-volume Handbook [1907-1910] ... Hodge gave his assent to
this project, but the actual work was directed by James White, who did an
admirable job."

118. (1987). Women Make Movies.
Notes: Source: Women’s Resources International [University of Minnesota online
database--Women, Race & Ethnicity Database], August 29, 1999 search
Abstract: This film is a portrait of Carole Lafavor, an Ojibwa woman with AIDS,
who has come to terms with her illness through a combination of Native American
spiritualism and modern medicine.

121. History of Genesse county, Michigan with illustrations and
biographical sketches of its prominent men and pioneers. (1879).
Philadelphia: Everts and Abbott.
Notes: Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography
(1976:51)

122. . (1878). History of Goodhue County, including a sketch of the
territory and state of Minnesota; together with an account of the early French
discoveries, Indian massacres, the part borne by Minnesota's patriots in the
war of the great rebellion, and a full and complete history of the county from
the time of its occupancy by Swiss missionaries in 1838. Pioneer incidents,
biographical sketches of early and prominent settlers and representative men,
and of its cities, towns, churches, schools, secret societies, etc.
Red Wing, Minn.: Wood, Alley, & Co.
Notes: Source: WorldCat (October 1999 search), accession: 21021968 ...
accession: 5686318

125. (1990). [video]. Women Make Movies.
Notes: Source: Women’s Resources International [University of Minnesota online
database--Women, Race & Ethnicity Database], August 29, 1999 search
Abstract: In this short video, lesbian and gay Native Americans talk about
their roles in their communities. Includes interviews with members of the
Inyupik, Lakota, Ojibwa, Mohawk, and Delaware nations

127. (<1968). [slides].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:97),
"Annotated list of selected teaching materials"
Abstract: "A set of twenty-three slides which present a very good idea of
how a canoe is constructed."

128. . (1889). Illustrated Album of Biography of Southwestern
Minnesota containing biographical sketches of hundreds of prominent old
settlers ... History of Minnesota, embracing an account of early exploration
... and a concise history of the Indian outbreak of 1862 : Presidents of the
United States, embracing biographical sketches and a full-page portrait of each
. Chicago: Occidental Publishing Co.
Notes: Source: WorldCat (October 1999 search), accession: 21016612 ...
accession: 12819565
Abstract: Includes biographical index. Microfilmed from original in Cox
Library. With: Minnesota, its story and biography

129. Illustrated album of biography of Southwestern Minnesota :
containing biographical sketches of hundreds of prominent old
settlers...:History of Minnesota, embracing an account of early
exploration...and a concise history of the Indian outbreak of 1862 : Presidents
of the United States, embracing biographical sketches and a full-page portrait
of each. (1889). Chicago : Occidental Publishing Co.
Notes: Source: WorldCat (October 1999 search), accession: 7429058

135. (1972). Boise Cascade Center for Community Development, Idaho.
Notes: ERIC NO: ED134350
Abstract: As the appendices to an evaluation of the Economic Development
Administration's (EDA) Selected Indian Reservation Program, this portion of the
evaluation report presents individualized evaluations of each of the 16
reservations originally selected for the program in 1967. Each reservation
evaluation is presented in terms of the following format: conclusions and
recommendations; setting and background; and project analyses. The 16
reservations which are evaluated include the following: Annette Island, Alaska;
Blackfeet, Montana; Crow, Montana; Crow Creek, South Dakota; Fort Berthold,
North Dakota; Gila River, Arizona; Lower Brule, South Dakota; Mescalero, New
Mexico; Navajo (Arizona, New Mexico, and Utah); Pine Ridge, South Dakota; Red
Lake, Minnesota; Rosebud, South Dakota; Salt River, Arizona; San Carlos,
Arizona; Standing Rock, North Dakota; Zuni Pueblo, New Mexico. (JC)

136. (1990). [Audiovisual]. Bemidji, MN : Indian Education.
Notes: Source: WorldCat (November 1999 search), accession: 24580818
Abstract: Introduction by Rudy Perpich. VHS format. Various Indian graduates
speak about the help they received for their education through the Minnesota
Indian Scholarship Program.

137. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "This film surveys the contributions of the Americans [sic]
to modern American culture. Excellent protrayal of Indian gifts to
America."

138. (1971). [Audiovisual]. Minneapolis : Minneapolis Public
Schools.
Notes: Source: WorldCat (October 1999 search), accession: 6080589. Other:
Minneapolis Public Schools. Special School District No. l. Minnesota Indian
leaders. Filmstrip
Abstract: Title on record : Minnesota Indian leaders. A project funded under
Title III E.S.E.A. Public Law 92-47, Minnesota State Department of Education.
Director, Charles Buckanaga ; writer, John Harper. Presents the Indian
qualifications of leadership. Discusses some contemporary Minnesota Indians in
leadership positions who are seeking better social, economic and political
environments for Indians.

143. Indian Tribes as Sovereign Governments, a Sourcebook on
Federal-Tribal History, Law and Policy. (1988). Oakland: American Indian
Lawyer Training Program Press.
Notes: cited in Wub-e-ke-niew (1995)

144. Indians of Minnesota. St. Paul, MN: Minnesota Historical
Society.
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:98),
"Annotated list of selected teaching materials"
Abstract: "Reproductions of photographs and paintings showing the two
tribes of Minnesota, the Sioux and Chippewa. Excellent for pointing out
the differences between the two tribes."

155. Journal of the Twentieth Annual Conference, with representatives of
Missionary Boards and Indian-Rights Association. (1891). Annual Report of
the Commissioner of Indian Affairs . Government Printing Office.
Notes: cited in Wub-e-ke-niew (1995)

157. Lac Courte Oreilles Band of Lake Superior Chippewa Indians, Red
Cliff Band of Lake Superior Chippewa Indians, Sokaogon Chippewa Indian
Community, Mole Lake Band of Wisconsin, St. Croix Chippewa Indians of Wisconsin,
Bad River Band of the Lake Superior Chippewa Indians, Lac Du Flambeau Band of
Lake Superior Chippewa Indians, plaintiffs, vs. State of Wisconsin, Wisconsin
Natural Resources Board, Carrol D. Besadny, James Huntoon, and George Meyer,
defendents, in the United In the United States District Court for the Western
District of Wisconsin before the Honorable James E. Doyle. (1985). Madison,
Wis: United States District Court for the Western District of Wisconsin.
Notes: Source: WorldCat (November 1999 search), accession: 18007599.
Photocopy. Madison, Wis. : United States District Court for the Western
District of Wisconsin, 1985. 28 cm. Other: Besadny, Carrol D. Huntoon,
James. Meyer, George. Doyle, James E. Lac Courte Oreilles Band of Lake Superior
Chippewa Indians. Red Cliff Band of Lake Superior Chippewa Indians. Sokaogon
Chippewa Indian Community. Mole Lake Band of Wisconsin. St. Croix Chippewa
Indians of Wisconsin. Bad River Band of the Lake Superior Chippewa Indians. Lac
Du Flambeau Band of Lake Superior Chippewa Indians. Wisconsin. Natural
Resources Board. United States. District Court (Wisconsin : Western District)

167. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "An Indian legend brought to life about a loon and how it got
its distinguishing neckband."

168. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "This film tells the story of the wild rice. Tells
especially well the techniques used by the Chippewa Indians in harvesting and
processing, plus the purchasing of the rice by the buyers and modern processing
operations."

173. The Memorial of the Chippeway tribe of Indians some of whom
reside on their reserve near Sarnia, and others on Walpole Island together with
other documents praying that they may be allowed to form themselves into one
tribe, as they were prior to 1831, and to hold their lands and moneys in
common, and that the foreign Indians may be hereafter excluded from
participating in the annuity. (1871). Sarnia? "Canadian"
Power-Press Print.
Notes: Source: WorldCat database (Fall 1999 search)
Preface signed: Wm. N. Fisher

174. Memorial to the Senate and House of Representatives of the
United States in Congress assembled, relating the condition of affairs on the
White Earth Indian Reservation and a petititon asking for some adequate
measures of relief . (1912). The Mahnomen pioneer.
Notes: Source: WorldCat (November 1999 search), accession: 23683792. Cover title.
Signed by A.L. Thompson, chairman, and Fred Dennis, acting
secretary. Other: Commercial Club (Becker County, Minn.) Commercial
Club (Mahnomen County, Minn.)

175. (1992). [Recording]. Milwaukee, Wis. Milwaukee Public
Library.
Notes: Source: WorldCat database (October 15, 1999 search).
"Compiled by Milwaukee Public Library Staff and funded by an LSCA
grant." A collection of folktales and stories told in Menominee with
English translations.

177. Message from the President of the United States, transmitting
communication from the Secretary of the Interior, with papers relating to the
Chippewa Indians in Minnesota. (1887). United States Senate, 49th Congress,
2d session, Executive Document No. 115 .
Notes: cited in Wub-e-ke-niew (1995)

178. Message of the President of the United States, A treaty [sic]
between the United States and chiefs, headmen, and warriors of Red Lake and
Pembina bands of Chippewa Indians, concluded on the 2d of October, 1863;
January 8, 1864.
Notes: cited in Wub-e-ke-niew (1995)38th Congress, 1st Session,
Confidential Executive Papers, Message of the President of the United
States, A treaty [sic] between the United States and chiefs, headmen,
and warriors of Red Lake and Pembina bands of Chippewa Indians, concluded on
the 2d of October, 1863 ; January 8, 1864--Treaty read the first time,
referred to the Committee on Indian Affairs, and ordered to be printed in
confidence for the use of the Senate.

181. (1924). [Audiovisual].
Notes: Source: WorldCat (November 1999 search), accession: 30572139
Abstract: Views of the health department's services and clinics, mainly in
northern Minnesota on the Leech Lake Indian Reservation, Mille Lacs Indian
Reservation, and Red Lake Indian Reservation. Included are views of Indian
dwellings and activities, including wild ricing. Also views at Pine Bend and
Goodhue County.

187. (1981). [Recording]. New York : Clearwater Publishing.
Notes: Source: WorldCat (October 1999 search), accession: 7766673
Abstract: Program notes in container. This interview is continued on v. 2, no.
26. May Eastman, Ida Kitto, Philip Heminger, Keith Wakeman, Harriet Blue, interviewees;
V. J. Gupta, Vince Pratt, Dr. Herbert Hoover, interviewers. Recorded in Summer
1971. Discussion of the events leading up to the uprising, the uprising itself
and its aftermath including the trials, imprisonment and executions and the
scattering of the Sioux which followed.

188. (1981). [Recording]. New York : Clearwater Publishing.
Notes: Source: WorldCat (October 1999 search), accession: 7766727
Abstract: Program notes in container. This interview is continued from v. 2,
no. 25. May Eastman, Fred Eastman, Philip Heminger, Norman Crooks, Jeanette
Weston, Joseph Good Thunder, interviewees; V. J. Gupta, Dr. Herbert Hoover,
interviewers. Recorded in Summer 1971. Descriptions of the treament of the
prisoners and their families after the uprising. An account of the role of
Chief Little Crow in the uprising and his subsequent death and beheading.

198. The New Commissioner Gets Down to Business: An Interview. (1980). American
Indian Journal , 6(3), 16-21.
Notes: ERIC NO: EJ222309
Abstract: William Hallett, Red Lake Chippewa and the new head of the Bureau of
Indian Affairs, discusses such topics as (1) his new job, (2) ideas for change
in the BIA (staff mobilization, clarification of bureau objectives,
reorganization), (3) economic development for tribes, (4) education, and (5) Indian
preference. (DS)

207. North America. International work group for Indigenous
affairs. (1996-1997). Indigenous World (Copenhagen), 43-53.
Notes: Source: International Bibliography of Social and Cultural Anthropology,
Vol. XLIII (1998:177)

208. The Northern water route : Lake Superior to the Red River of the
North. (1880). St. Paul : J.W. Cunningham.
Notes: Source: WorldCat (November 1999 search), accession: 19217825.
Title from cover. Caption title: Report to the president of the Duluth Chamber
of Commerce. Signed: Dan'l G. Cash, George R. Stuntz. Other: Cash,
Dan'l G. (Daniel G.) Stuntz, George Riley, 1820-1902. Duluth Chamber of
Commerce (Duluth, Minn.) Lake Superior to the Red River of the North.

226. Out of home placement of Indian children Indian child welfare
act : Minnesota Indian family preservation act. (1990). St. Paul,
Minn. State of Minnesota, Indian Affairs Council.
Notes: Source: WorldCat (November 1999 search), accession: 25031624. Title from
cover. ... accession: 22883776

229. (1977). (Report No. ERIC NO: ED270262). Minneapolis, MN:
Minneapolis Public Schools.
Notes: NOTES: 21p. For other titles in this series, see RC 015 765-774.
Special School District No. 1, Minneapolis Public Schools - Planning,
Development and Evaluation, 807 Northeast Broadway, Minneapolis, MN 55413-2398
(not sold separately; series consists of 10 booklets--1 set, $2.75, plus $5.00
billing charge unless prepaid).
Abstract: A biography for elementary school students of Patrick Des Jarlait
(Ojibwe), an American Indian painter, includes photographs of the artist and
some of his work. A teacher's guide following the bibliography contains
excerpts from the artist's published reminiscences about his childhood,
learning objectives and directions for teachers, suggested activities,
vocabulary list, resource list, evaluation checklist, and a map of the Red Lake
Indian Reservation. (LFL)

232. (195u). [Audiovisual].
Notes: Source: WorldCat (November 1999 search), accession: 36006236
Abstract: Title supplied by cataloger. Pharmacist at dispensing window, two young
children peer over the countertop into the pharmacy. Shot of the sink and some
shelving.

239. (1992). [Recording]. Milwaukee, Wis. Milwaukee Public
Library.
Notes: Source: WorldCat database (October 15, 1999 search).
"Compiled by Milwaukee Public Library Staff and funded by an LSCA
grant." A collection of folktales and stories told in Potawatomi with
English translations.

240. Preliminary report to the Minnesota State Legislature .
(1988). [Minn.] : Indian School Council .
Notes: Source: WorldCat (November 1999 search), accession: 18979075
Abstract: Title from cover. "December 1, 1988." Bibliography: p.
33-35. Governance and control in the public education of American Indians /
Indian School Council -- Proposed model for Indian Control of an Indian public
school district / Indian School Council -- Proposed strategy for implementing
governance and control of the public education of American Indians / Indian
School Council -- Preliminary report to special school district no. 1
Minneapolis, Minnesota / by the American Indian Accreditation Team

261. Report of the Chippewa Commission, 1889-90, Irregularly Shaped
papers, Item 104. (RG 75, Records of the Bureau of Indian Affairs.
National Archives, Washington, D.C.
Notes: cited in Wub-e-ke-niew (1995)These records, RG 75, Item
104, also contain the "signature rolls" of Chippewa assent to what
many Indians call the "Rice Treaty." My grandfather and
great-grandfather's names were listed by the B.I.A. on these records, as are
the names of many other Ahnishinahbæótjibway. The "X"
marks next to their names were all written by one person.

262. Report of the Commissioner of Indian Affairs. (1890).
Notes: cited in Wub-e-ke-niew (1995)

263. Report of the Commissioner of Indian Affairs, to the Secretary
of the Interior for the year 1871. (1872). Washington: Government Printing
Office.
Notes: cited in Wub-e-ke-niew (1995)

268. Schedules of Allotments, Chippewas, Minnesota. (.
Notes: There were three allotments
actually issued from Red Lake, on land unilaterally claimed by the United
States in 1889, to "Indians residing on the ceded portion of the Red Lake
Reservation, in the State of Minnesota." They were issued by U.S.
Indian agent Edgar A. Allen, dated April 12, 1905, "under the provisions
of the Act of Congress of May 27, 1902 (32 Statutes, Section 245-261) and under
the instructions of the Indian Office (Land 26641-1905)," listed in Schedules
of Allotments, Chippewas, Minnesota, Volume 31, Office of Indian Affairs,
National Archives, Record Group 75:

272. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "This film presents the story of the Chippewa Indians and their
first maple sugar harvest of the year. Shows the entire process in an
excellent manner."

273. Some Pottawatomies of Wisconsin. (1990). The Journal of American
Indian Family Research, 11(3), 5.
Notes: Source: UnCover (August 1999 search)

276. [1/2" or 3/4" video. Intended audience: grades 4 through
9. Videocassette]. Norwood, MA: Beacon Films.
Notes: Source: Family Studies Database [University of Minnesota online
databases], August 1999 search
Abstract: A set of story drama set on an Ojibway Indian reservation in the
wilderness of northern canada. The series provides insight into the character
and culture of the Indian people, as it shows children bridging the gap between
ancient customs and the modern world in a way that maintains traditional
values. Can be used in both social studies and language arts.

277. (1836-1939). The Spirit of Missions
[Missionary Record of the Domestic and Foreign Missionary Society of the
Protestant Episcopal Church in the United States of America Forth] New
York//Burlington, NJ: Board of Missions of the Protestant Episcopal Church in
the United States of America.
Notes: cited in Wub-e-ke-niew (1995)
Includes the proceedings of the annual meeting of the Society. Microfilm.
Chicago : Dept. of Photoduplication, J. Regenstein Library, University of
Chicago, 1975. 28 microfilm reels ; 35 mm.

279. (1992 July). Star Tribune , p. 17.
Notes: cited in Wub-e-ke-niew (1995)
"Mongols need their own
culture, their own history--recorded in their own hands. Or else they'll
face the fate of American Indians [sic]..." Huhehada, leader of the
Inner Mongolia underground movement, as quoted by New York Times writer
Nicholas D. Kristof

280. (1994 January). Star Tribune, p. 1.
Notes: cited in Wub-e-ke-niew (1995)in the Sunday, January 9,
1994 issue of the Minneapolis Star Tribune, there was a front page
article about Indian-owned Casinos. The newspaper reported that
Minneapolis B.I.A. Area Director Earl Barlow, got caught selling his influence
in gaming regulation, and accepting vouchers for gambling money and jackpots at
the casinos he was supposed to regulate. The Star Tribune
also observed that the National Indian Gaming Commission does not allow its
staff to gamble in Indian casinos, and quotes Fred Stuckwisch, the Commission's
Executive Director, as saying "I guess any [gambling] machine can be
rigged under the right circumstances."

281. (1994 January). Star Tribune, p. 8.
Notes: cited in Wub-e-ke-niew (1995)Laber's colleague Dr. Jim
Iverson explained in a subsequent telephone conversation that the B.C.A.'s gene
frequency database was compiled largely from a commercial blood center in south
Minneapolis. The socio-economic conditions are such that there is a
significantly higher ratio of Aboriginal Indigenous people to Indians among the
population who frequently sells their blood, than in the Indian reservation
population in Minnesota, i.e. the inbreeding among Métis and
Euro-Indians is even more pronounced than Dr. Laber observed.

287. The State of the Act... (1991). Hamline Law Review, 14(12),
427.
Notes: Source: UnCover (August 1999 search)
Abstract: The Indian Child Welfare Act in Minnesota After In the Matter of the
Welfare of B.W. and In the Matter of the Welfare of M.S.S.

291. . (1990). Studies in Wisconsin's Native American history : an
anthology of undergraduate research . Eau Claire, Wis.: The
University.
Notes: Source: WorldCat database (October 15, 1999 search)
Abstract: Preface by James W. Oberly. Essays prepared by senior history majors
in the historiography course at University of Wisconsin-Eau Claire during the
academic year 1989-90. "Spring 1990." Origin and courses of the
Chippewa-Dakota conflict : an economic perspective of war and peace during the
French era / by R.J. Schorr --Restoration of the Lac Courte Oreilles Indians'
lost land : the controversy over the relicensing of the Lac Courte Oreilles
Hydroelectric Dam from 1971 to 1987 / by J. Wilson -- Who set the path of
souls? : Ojibwa spirituality and the results of Christianity in the Lake
Superior area, 1760-1890 / by K. Krueger --Cultural imperialism through
education : Commissioner Thomas J. Morgan and the Indian schools at the La
Pointe Agency / by G.J. Peterson -- Quest to civilize the Native American : a
comparative look at Wisconsin Indians and the English language / by A.J.
Scharstrom. Includes bibliographies. Chippewa population estimates, 1665-1980 /
by B. Downey -- Hochungra people : the Winnebago family of Black River Falls,
1875-1940 / by M.L. Burke -- Birth to burial : an analysis of the family life
of the Lac Courte Oreilles Ojibway, 1870-1940 / by J.A. Krahulec -- Impact of
the treaty-making process on the political structure of the Winnebago Indians,
1825-1832 / by R.R. Garrett -- Give and take : a history of the treaties of
1837, 1842, and 1854 with the Lake Superior Chippewas / by E. Bergman -- How
Congress threw Indian tribal government into chaos : Lac Courte Oreilles and
Menominee / by C. Larson

292. (1975). National Indian Education Association, Minneapolis, Minn.
Notes: ERIC NO: ED200376
Abstract: Focusing on the Johnson O'Malley Act (JOM) and its relationship to
subsequent laws, this report on the financing of Indian education in public
schools examines the allocation and use of JOM funds for basic educational
costs and for supplementary programs, as well as the mixes of local, state, and
federal tax revenues available to school districts with Indian students. One
section covers the legislative history of several laws on federal funding for
Indian education: JOM; Public Law 874 and Public Law 815 (together known as
Impact Aid); the Elementary and Secondary Education Act, Title I; the Indian
Education Act, Title IV; and the Indian Self- Determination and Education
Assistance Act (Public Law 93- 638). Other sections discuss: property tax as a
source of funding for public schools on or near reservations; JOM funds;
supplementary federal programs (including suggestions from Indian parents and
fiscal data); and plans in 10 states for financing Indian education. Included
are 8 conclusions and 14 recommendations. Appendices contain excerpts from the
work requirements for this report, a seven-page bibliography, comments from the
Affiliated Tribes chairman, and Indian leaders in New Mexico, Alaska, and
Minnesota, and excerpts from a fact sheet by the Red Lake Education Task Force.
(AN)

293. Summary report of Indian Health Service Program operations in
the state of Minnesota. (1974).
Notes: Source: WorldCat (October 1999 search), accession: 12149476. Title from
cover. "Revised July 1974."

294. A survival gene backfires. (the Ojibwa-Cree Indians and other
aboriginal peoples have a greater susceptibility to Type II diabetes). (1997). Maclean's,
110(9), 58-59.
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: An inherited survival mechanism common to aboriginal populations in
various parts of the world is producing damaging results in a 20th-century
environment. In Northern Ontario, doctors are working with Ojibwa-Cree Indians
in an effort to address the lifestyle factors that have given the Cree the
highest-known incidence in Canada of Type II diabetes. The disease can lead to
loss of eyesight, amputation of limbs, kidney and heart problems. Researchers
found that 40 per cent of the 728 people studied among the 1,500 residents of
the Sandy Lake reserve, 450 km northeast of Winnipeg, are affected by the
non-insulin-dependent form of diabetes, with children as young as 10 showing
symptoms. Dr. Bernard Zinman, a diabetes expert from Toronto's Mount Sinai
Hospital, said that the Cree--in common with other aboriginal societies--have a
superior ability to store nutrients in their bodies to survive periods of
famine. But now that feature, combined with a lack of exercise and a reliance
on fastfood products, is making those people more susceptible to obesity--and
at risk of diabetes. Zinman's team and other specialists are trying to get the
Cree more physically active--and eating less fatty food. In just one example
Zinman cites, "we're trying to persuade them to make pizza with low-fat
cheese."
Full Text COPYRIGHT 1997 Maclean Hunter (Canada)

298. (1988). [Audiovisual]. St. Paul, Minn. William Mitchell
College of Law.
Notes: Source: WorldCat (October 1999 search), accession: 18157213. Other:
William Mitchell College of Law. American Indian traditions and wisdom.
Abstract: Program presented at William Mitchell College of Law, March 30, 1988

302. Trempealeau, Wisconsin : a little history. (1978).
Trempealeau, Wis. Trempealeau County Historical Society.
Notes: "Published in commemoration of the fiftieth anniversary of Perrot
State Park." Includes bibliographies. A natural history of Trempealeau,
Wisconsin / Deborah K. Bua - - The Native American in the Trempealeau area /
Deborah K. Bua -- The history of Trempealeau, Wisconsin / Margaret M. Truax.

304. (1964). Twin City Indian News//Twin Cities Indian News (Vols.
Vol. 1, no. 1 (Aug. 1, 1964)-). Minneapolis, Minn. Community Health and
Welfare Council of Hennepin County, Bureau of Indian Affairs Area Office.
Notes: Source: WorldCat (November 1999 search), accession: 24562280. Title from
caption. Other: Community Health and Welfare Council of Hennepin
County. United States. Bureau of Indian Affairs. Minneapolis Area

305. United States Constitution.
Notes: cited by Wub-e-ke-niew (1995)

306. United States Statutes at Large.
Notes: cited in Wub-e-ke-niew (1995)

328. Wisconsin's Resource Wars. (1990). Dollars & Sense, 161,
9.
Notes: Source: UnCover (August 1999 search)
Abstract: In the northwoods of Wisconsin, Kennecott Copper Corp. is twisting
arms to win the right to construct an open-pit copper mine on treaty lands of
the Lake Superior Chippewa Indians. Opposing the mine is a coaltion of Chippewa
and environmentalists. The stakes are high, and the battle is heating up.

329. Wisconsin Woodland Indians units. (1983). Rhinelander, WI:
Rhinelander School District.
Notes: Source: WorldCat (November 1999 search), accession:
10863061. Other: Rhinelander School District (Wis.) Wisconsin
Woodland Indian Project.
Abstract: Curriculum units written for the Wisconsin Woodland Indian Project of
the Rhinelander Public Schools and developed through a grant from Title IV-C
Elementary Secondary Education Act and the Wisconsin Dept. of Public
Instruction with assistance from the Great Lakes Inter-Tribal Council, Inc. and
Wisconsin Indian Tribes. Includes bibliographies. [1] The Ashinabe. Ojibway
Indian tribe. The history of the Wisconsin Ojibway tribe: Bad River Band. Lac
Courte Oreilles Band. Lac du Flambeau Band. Mole Lake Band. Red Cliff Band. St.
Croix Band. -- [2] The history of the Hochungra people (Winnebago tribe).
Menominee Indians. Oneida Indians. Potawotomie Indians. Stockbridge-Munsee
tribe -- [3] What is an Indian? Clans. The elders. Education in the American
Indian World -- [4] Indian dwellings. Names and maps tell a story of Wisconsin.
Rocks and people. Travel and migration among the American Indians - - [5]
American Indian foods -- [6] Ceremonial pipes of the American Indians. American
Indian dance costumes. Eagles. Music of the Woodland Indians -- [7] Art -- [8]
The bone game. The moccasin game. La Crosse.

330. (<1968). [Film].
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:96),
"Annotated list of selected teaching materials"
Abstract: "The daily life of the Chippewa family is observed in this
film. The activities are authentically reproduced in this look at
Woodland Indians before the coming of the white man.'

334. Abbott, K. A. (1999). Alcohol and the Anishinaabeg of Minnesota in
the Early Twentieth Century. The Western Historical Quarterly, v 30(n
1), 25.
Notes: Source: UnCover
Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct 1999
search
Abstract: A regional study of the drinking habits of the Anishinaabe Native
Americans of Minnesota in the early-twentieth century shows that not all
Anishinaabeg drank alcohol in a destructive manner. The Anishinaabegs had a
complex relationship with alcohol, with some drinking informally while carrying
out other activities and others using saloons for intra-tribal socializing. The
drinking habits of American Indians should be studied in historical and
cultural contexts taking into account regional and tribal drinking patterns.

335. Abbott, K. A. (1997). A history of alcohol as a symbol and
substance in Anishinabe culture, 1765-1920 (prohibition, Ojibway, Native
Americans). Unpublished doctoral dissertation, University of Massachusetts.
Abstract: This dissertation examines the history of alcohol among the
Anishinaabe (also known as the Ojibway or Chippewa) people from the middle of
the eighteenth century until the enactment of National Prohibition in 1920. As
early as the eighteenth century, alcohol was an integral part of the
gift-giving which preceded negotiations for the French--and later British and
Americanfur trade. Some Anishinaabe people incorporated alcohol into funerals,
and there is also evidence that the Anishinaabeg had reasonable social controls
around drinking into the twentieth century. Alcohol was also pivotal in shaping
non-Indian stereotypes of Indian people. In the nineteenth century, the
drinking habits of the Anishinaabeg were seen first as a sign of cultural
weakness. The rhetoric of American missionaries emphasized that once the
Anishinaabeg had accepted Christianity, they would choose to give up alcohol.
However, these same missionaries also argued that in order to become Christian,
the Anishinaabeg first would have to reject liquor. By the early twentieth
century, the stereotype of the culturally inferior Indian combined with
scientific racism to create the image of racially inferior Indians. These
images served as the justification for Anishinaabeg dispossession in the early
years of the twentieth century. Further, as Prohibition agitation increased in
the early twentieth century, non-Indians used the Anishinaabeg in Minnesota to
wage an ideological war not only about alcohol in white society but also about
the extent of federal power in enforcing treaty provisions on non-Indians
lands. Hence, the Anishinaabeg became the rhetorical vehicle for a complex
debate which at times only marginally included them. By focusing on one Indian
group at a particular point in time, this dissertation seeks to historicize one
Indian group's experience with alcohol and to move away from generalizations
about 'Indians' and drinking. By presenting as full a picture as possible of
the diversity of the Anishinaabe experience with alcohol, this dissertation
hopes to emphasize both their humanity and their history.

337. Abbott, P. J. (1998). Traditional and Western Healing Practices for
Alcoholism in American Indians and Alaska Natives. [Review] [95 Refs]. Substance
Use & Misuse, 33(13), 2605-2646.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: The American Indian and Alaska Native population is a culturally
diverse population with a current census of 1,959,000. Prior to White contact,
there was historically little use of alcoholic beverages except for American
Indians in the Southwest. After White contact, use and misuse of alcohol
escalated rapidly; however, the prevalence, patterns, and problems of drinking
alcoholic beverages vary enormously even in tribes closely linked
geographically. American Indians and Alaska Natives have preserved and
revitalized a number of traditional healing practices and applied these to the
treatment of alcohol-related problems. These healing practices include the
following: nativistic movements, sacred dances, sweat lodges, talking circle,
four circles, and cultural enhancement programs. Additionally, Western treatment
approaches have been applied in the treatment of problems related to alcohol,
such as medication for detoxification, disulfiram (Antabuse), Alcoholics
Anonymous, and behavioral interventions. Several investigators have completed a
small number of naturalistic follow-up studies, but no one has undertaken a
randomized controlled trial looking at specific methods of alcohol treatment in
American Indians or Alaska Natives. American Indian and Alaska Native
communities have adapted and integrated both Traditional and Western approaches
to fit their own unique sociocultural needs. (95 Refs) (Abstract
by: Author)

339. Ablon, J. (1964). Relocated American Indians in the San Francisco
bay area: social interaction and Indian identity. Human Organization, 24,
296-304.
Notes: Source: Timothy G. Roufs, Working bibliography of
Chippewa/Ojibwa/Anishinabe and selected works (1981:0001)

340. Acland, J. R. (1996). The native artistic subject and national
identity: a cultural analysis of the architecture of the Canadian Museum of
Civilization, designed by Douglas J. Cardinal. Unpublished doctoral
dissertation, Concordia University (Canada).
Abstract: The Canadian Museum of Civilization (CMC) was constructed as a
national-popular symbol which would unite a multicultural society. Described as
a 'Global Village', CMC was designed to appeal to the 'cultural tourist' of the
21st century. To this end, a marketing strategy was keyed to the Canadian
interest in the mythical qualities of the Land. As a museum whose
characteristic features have been its 'Indianness', the dissertation seeks to
understand why a conflation of these two idioms, Land and 'Indianness', is seen
to appeal to Canadians at this postmodern moment. The role of Douglas Cardinal,
architect of the Museum, is examined in terms of his effect as a Canadian of
Blackfoot, Metis, and German ancestry. Both the formal qualities of the
architecture and its signification as a symbol of national identity are
considered. This is shaped through an analysis of the iconography of the
architecture in relation to traditional Native spiritual symbolism in order to
construct a narrative surrounding the Museum which is identity specific.
Primary source site visits and interviews were an integral aspect of the
dissertation. My observations were developed and structured through the
epistemological current of critical theory in anthropology, art history and
cultural studies, drawing particularly on theories of postcolonial discourse
and identity. Essentially the dissertation explores the relationship between
the artistic subject, expressive form and the problematic of signification in
relation to a symbol of national identity.

349. Adams, W. R. (1989). Fission, maintenance and interaction in an
Anishinabe community on Keweenaw Bay, Michigan, 1832-1881. Unpublished
doctoral dissertation, Michigan State University.
Abstract: The Anishinabe (Ojibway) Community on the Keweenaw Bay fissioned in
1832 when a Methodist missionary entered the community to evangelize them. The
schismatic faction established their own community three miles west of the
Methodist mission on the opposite side of the bay. The arrival of a Catholic
missionary to the western community cemented the existence of the two
communities on the Keweenaw Bay in spite of external pressures to reunite them.
The two have developed distinctive economic and social patterns. Today, one
hundred forty-four years later, the two communities remain as virtually
autonomous communities even though they share a single tribal council. This
work examines the social history of the two communities from 1832 to 1881. It
attempts to understand why the community fissioned in the manner it did and how
the two daughter communities have remained distinct entities when external
pressures were exerted to integrate them. Four of the primary theoretical
frameworks used by anthropologists to understand community dynamics--ethnicity,
factionalism, macro-micro analysis, and state penetration--alone and in any
combination--were unable to adequately resolve the questions posed. I argue
that these models focus either on internal dynamics (ethnicity and
factionalism) or external pressures exerted upon a community (macro-micro
analysis and state penetration). To fully understand the fission and subsequent
evolution of the Keweenaw Bay Indian Community, I argue it is necessary to consider
both internal forces and external pressures and how they interacted. Equally,
it is necessary to understand that groups of individuals, comprising distinct
segments of the population, responded to these forces and pressures
differently. Their responses to these conditions resulted in the fission of a
single community and subsequent dual-community structure.

350. Agostini, H. T., Yanagihara, R., Davis, V., Ryschkewitsch, C. F.,
& Stoner, G. L. (1997). Asian Genotypes of JC Virus in Native Americans and
in a Pacific Island Population: Markers of Viral Evolution and Human Migration.
Proceedings of the National Academy of Sciences of the United States of
America, 94(26), 14542-14546.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: The human polyomavirus JC (JCV) causes the central nervous system
demyelinating disease progressive multifocal leukoencephalopathy. Previously,
we showed that 40% of Caucasians in the United States excrete JCV in the urine
as detected by PCR. We have now studied 68 Navaho from New Mexico, 25 Flathead
from Montana, and 29 Chamorro from Guam. By using PCR amplification of a
fragment of the VP1 gene, JCV DNA was detected in the urine of 45 (66%) Navaho,
14 (56%) Flathead, and 20 (69%) Chamorro. Genotyping of viral DNAs in these
cohorts by cycle sequencing showed predominantly type 2 (Asian), rather than
type 1 (European). Type 1 is the major type in the United States and Hungary.
Type 2 can be further subdivided into 2A, 2B, and 2C. Type 2A is found in China
and Japan. Type 2B is a subtype related to the East Asian type, and is now
found in Europe and the United States. The large majority (56-89%) of strains
excreted by Native Americans and Pacific Islanders were the type 2A subtype,
consistent with the origin of these strains in Asia. These findings indicate
that JCV infection of Native Americans predates contact with Europeans, and
likely predates migration of Amerind ancestors across the Bering land bridge
around 12,000-30,000 years ago. If JCV had already differentiated into stable
modern genotypes and subtypes prior to first settlement, the origin of JCV in
humans may date from 50,000 to 100,000 years ago or more. We conclude that JCV
may have coevolved with the human species, and that it provides a convenient
marker for human migrations in both prehistoric and modern times.

354. Ainsworth, L. (1985). History and the imagination: Gerald Vizenor's
The people named the Chippewa. American Indian Quarterly, 9(1), 49-54.
Notes: Source: endeavor.rlg.org via University of Minnesota online
database, August 1999 search

355. Akao, S. F. (1984). Biculturalism and barriers to learning among
Michigan Indian adult students. Unpublished doctoral dissertation, Michigan
State University.
Abstract: The primary purpose of this study was to determine the relationship
between biculturalism and barriers to learning among Indian adult students in
Grand Rapids, Michigan. One group of Indian adult students and one group of
Anglo adult students comprised the final sample of 84 in this study.
Self-administered questionnaires were collected over a period of 10 weeks.
Twenty-four percent of the sample was contacted for a follow-up interview.
Descriptive and inferential statistical analyses were conducted with the .05
level of probability set as the level of statistical significance. The
biculturalism scores indicated that Indian adult students were moderately
bicultural or able to balance both the Indian and Anglo cultures.
Biculturalism scores of Indian adult students were negatively related to
situational barriers. The data indicated that the development of biculturalism
may be a direct key to improving learning among Indian adults. A profile
analysis on learning barriers indicated that situational, dispositional, and
institutional barriers were of equal importance for both Indian and Anglo adult
students. Significant differences were noted between Indians and Anglos on
situational, institutional, and learning barriers as a whole. Indian
adult students assigned more importance to situational, institutional, and to
learning barriers overall than did their Anglo counterparts. No significant
difference was noted between Indian and Anglo adult students on dispositional
barriers. Comparisons of specific barriers within each category indicated that
factors of distance, lack of time to study, and lack of transportation were of
equal importance and of more importance than lack of child care for Indian
adult students. In comparison, all four situational barriers were of equal
importance for Anglo adult students. Both groups also indicated that, among the
dispositional barriers, lack of confidence in their ability to learn was of
greatest importance. Data revealed that the 12 institutional barriers
designated in this study were of equal importance for both Indian and Anglo
adult students. Finally, relationships between biculturalism, barriers to
learning, and demographic characteristics were examined. Recommendations for
program improvement in adult education and future research with Native
Americans were discussed.

356. Al-Khaldi, M. R. (1998). Other narratives: representations of
history in four postcolonial Native American novels (Denton R. Bedford, James
Welch, Louise Erdrich, Linda Hogan). Unpublished doctoral dissertation, The
Ohio State University.
Abstract: Ever since its emergence as a mode of critical and cultural analysis,
postcolonial theory has been generally marked, as many have indicated, by its
avoidance of American culture. This avoidance has been justified by reference
to the United States's early independence from England compared with other British
colonies, or to its development into an imperialist power, or both. This line
of reasoning, however, ignores the fact that the founding of the United States
has been made possible through the subjugation and dispossession of the
original inhabitants of North America. Given Native Americans' condition of
internal colonization in the United States, Native American novels, as a major
tributary to Native American literature, are worthy of consideration in
postcolonial culture studies. This study proposes to demonstrate the
postcolonialism of the Native American novel by analyzing representations of
history in four novels: Denton R. Bedford's Tsali (1972), James Welch's Fools
Crow (1986), Louise Erdrich's Tracks (1988), and Linda Hogan's Mean Spirit (1990).
Chapter 1 reviews the definitions of postcolonialism formulated by some of the
prominent postcolonial theorists and critics. It synthesizes a working
definition for the purpose of this study, and explains the analytic approach
adopted in this study. Chapter 2 analyzes Bedford's writing of the story of the
Cherokee hero, Tsali. Chapter 3 deals with the historical and cultural recovery
in Welch's Fools Crow. Chapter 4 analyzes the depiction of the collapse
of the Chippewa society in Erdrich's Tracks. Chapter 5 examines the portrayal
of the effects of the U.S. policy on the Osages in Hogan's Mean Spirit.
Chapter 6 sums up the points raised in each of the four novels, and concludes
that Native American literature must not be overlooked in postcolonial studies.

358. Albright, S. J. (1898). The first organized government of Dakota .
in Collections of the Minnesota Historical Society. Volume VIII. St.
Paul, Minn.: The Minnesota Historical Society.
Notes: Source: PALS online catalog (October 1999 search)
Abstract: The international boundary between Lake Superior and the Lake
of the Woods / by Ulysses Sherman Grant -- The settlement and development
of the Red River Valley / by Warren Upham -- The discovery and
development of the iron ores of Minnesota / by N.H. Winchell -- The
origin and growth of the Minnesota Historical Society / by Alex. Ramsey
-- Opening of the Red River of the North to commerce and civilization /
by Russell Blakeley -- Last days of Wisconsin territory and early days of
Minnesota territory / by Henry L. Moss -- Lawyers and courts of Minnesota
prior to and during its territorial period / by Charles E. Flandrau --
Homes and habitations of the Minnesota Historical Society / by Charles E.
Mayo -- The historical value of newspapers / by J.B. Chaney -- The United
States government publications / by D.L. Kingsbury -- The first
organized government of Dakota / by Samuel J. Albright -- How Minnesota
became a state / by Thomas F. Moran -- Minnesota's ! northern boundary /
by Alexander N. Winchell -- The question of the sources of the
Mississippi River / by E. Levasseur. The source of the Mississippi / by N.H.
Winchell -- Prehistoric man at the headwaters of the Mississippi River /
by J.V. Brower -- Charter members of the Minnesota Historical Society and
its work in 1896 / by Alex. Ramsey -- History of agriculture in Minnesota
/ by James J. Hill -- History of mining and quarrying in Minnesota / by
Warren Upham -- History of the discovery of the Mississippi River and the
advent of commerce in Minnesota / Russell Blakeley -- Reminiscences of
persons and events in the early days of the Minnesota Historical Society
/ by William H. Kelley -- Fort Snelling from its foundation to the present
time / by Richard W. Johnson -- Sully's expedition against the Sioux, in
1864 / by David L. Kingsbury -- State-building in the West / by Charles
E. Flandrau

359. . (1888). Alden Publishing Company (compiler), Album of History
and Biography of Meeker County, Minnesota, containing sketches of the cities,
villages, and townships, educational, civil, military and political history;
biographies of old settlers and representative men, together with a full
history of Meeker County's experience during the famous Indian massacre of
1862. History of Minnesota, embracing an account of early explorations,
organization, a review of the political history, and a concise history of the
Indian outbreak. Chicago: Alden, Ogle & Company.
Notes: Source: WorldCat (November 1999 search), accession: 21022797 ...
accession: 20850138 ... accession: 3794805

363. Alhamisi, A. A. (1981). Perceptions of teachers toward
culturally different students. Unpublished doctoral dissertation, The
University of Michigan.
Abstract: The purpose of this study was to identify, measure, and analyze the
perceptions of teachers toward culturally different American African, American
European, and Native American students. The data for this study were obtained
by means of a researcher-developed instrument and interview schedule. A
stratified random sample of 150 teachers was administered the Cross-Cultural
Perception Questionnaire (CCPQ) developed especially for this investigation.
The CCPQ was pretested and piloted prior to the main study. Data were analyzed
through the use of the Michigan Interactive Data Analysis System (MIDAS).
Throughout the study, descriptive and graphic measures, including means,
standard deviations, frequency tabulations, histograms, scatter diagrams, and
frequency polygons were produced for presentation and interpretation of results
and findings. Correlational analysis and t-test statistics were used to compare
data to determine substantial relationships and whether differences in mean
subtest scores were significant. The .05 level of significance (p < .05) or
better was used as the criterion for all statistical tests of
significance. On the basis of the data presented, it appears that
although there were some statistically significant differences reported, there
were basically minimal differences between the different subgroups of teachers
in viewing American African, American European and Native American students.
The following are major findings regarding teacher perceptions of culturally
different students: (1)The vocational and nonvocational teachers differ (p <
.001) in perceptions in such subtest areas as culture, academic skills
development, expression of ideas and feelings, and values orientation in
viewing Native American students. (2)There is a fairly strong relationship of
.84 (p < .01) between male teachers' perceptions of American African
students and American European students in such subtest areas as culture,
academic skillsdevelopment, expression of ideas and feelings, and values
orientation. (3)There is a moderately strong relationship of .81 (p < .01)
between American African teachers' perceptions of American African students and
American European students in such areas as culture, academic skills
development, expression of ideas and feelings, and values orientation. Further
analysis of exploratory data suggested a need to view teachers in terms of
their cultural orientation and the cultural realities of their environment.

365. Allanson, G. G. (1862). Stirring adventures of the Joseph R.
Brown family ; Their captivity during the Indian Uprising of 1862 and
description of their old home near Sacred Heart -- destroyed by the Indians.
Wheaton (Minn.) : Wheaton Gazette.
Notes: Source: WorldCat (October 1999 search), accession: 8145031. Cover title.
Caption title: A segment of Minnesota History ; Privations and hardships that
befell one of those pioneer families who paved the way for the present
generation, written by Geo. G. Allanson, Wheaton, Mn. Published in the Wheaton Gazette.
Cuts furnished through courtesy of Minnesota State Historical Society.

367. . (1846). J. Allen, 1806-1846Letter from the Secretary of War,
transmitting the report, journal, & map of Capt. J. Allen, of the 1st
regiment of dragoons, of his expedition to the heads of the rivers Des Moines,
Blue earth, etc. in the northwest, in compliance with a resolution of the House
of Respresentatives of the 29th of January, 1845 . Washington DC :
Government Printing Office?
Notes: Source: WorldCat (October 1999 search), accession: 8209816. At head of
title: Captain J. Allen's expedition. Other: Captain J. Allen's expedition.
Report of an expedition into the Indian country, August to October, 1844.

370. Allison, K. J. (1994). Psychological, cultural and gender
crises: perception of identity in Louise Erdrich's 'Love Medicine'.
Unpublished doctoral dissertation, Texas Woman's University.
Abstract: Love Medicine emphasizes the significance of perception through
a tripartite quest for identity: for psychological identity which involves the
traditional exploration of self; for tribal identity which involves the
exploration of the dualities of Chippewa and western culture; and for gender identity
which involves the acceptance of male or female cultural behavior patterns.
Success and survival require characters to weave together these three strands
of identity. To the extent that the characters can see themselves clearly in
each of these domains, they succeed. To the extent that they cannot, they fail.
Of these three parts of the quest, that for gender identity appears to be
paramount, pervading and even superseding the characters' psychological and
tribal identity quests.

381. (1998). (Report No. ERIC NO: ED425306). Minnesota State Dept. of
Children, Families, and Learning, St. Paul.
Abstract: This document consists of a 1996-97 final report of Youth Works*AmeriCorps
(YW*AC) and a supplemental report with information collected by the Minnesota
Department of Children, Families, and Learning. The final report provides
information on the third year of collaboration among the Minnesota Commission
on National and Community Service, individual YW*AC programs, and University of
Minnesota Evaluation Team across five reporting areas: demographic profile of
Members, services provided to the state, impact of service on members, efforts
to improve capacity for self evaluation and reporting within programs, and cost
benefit analysis. Positive results are cited: Minnesota has a diverse,
gender-fair, well-educated corps; services to Minnesotans are increasing each
year; the service experience continues to have a significant impact on members;
and programs continue to operate in a cost-effective manner. The second report
provides material on the Minnesota Commission on National and Community
Service, describes service program partners, and profiles YW*AC. It includes
overviews of the following YW*AC programs: Minneapolis Public Schools/Community
Education; St. Paul Future Force; Minnesota Conservation Corps; Minnesota
Department of Economic Security: MN Serve; Multicultural Communities in Action:
Neighborhood House; Pillsbury Neighborhood Services; Partners in Service to
America: Red Lake Tribal Council; Southern Minnesota YW*AC; Twin Cities Youth
and Housing Initiative; Volunteers in Service to America; and national AC
programs for seniors, K- 12, and higher education. (YLB)

392. Anderson, M. (1996). Reinvesting for our children: bittersweet
berries. Vital Speeches, 62(11), 351 (2).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: Income from casinos has brought a great degree of prosperity to the
Mille Lacs Band of Ojibwe Indians. Using casino revenues for community projects
instead of handing out direct payments to members of the tribe will help to
ensure the future of the younger generation by instilling in them the values of
education and hard work.

394. Anderson, S. (Samuel), 1839-1881. (1877). The North-American
boundary from the Lake of the Woods to the Rocky Mountains . Royal
Geographical Society (Great Britain). Journal of the Royal Geographical Society
of London, 46, p. 228-262, [1] leaf of plates : map ; 22 cm.
Notes: Source: WorldCat (November 1999 search), accession: 23449506.
Title from caption. "Read, March 27th, 1876." "Map of the north
west territory ... surveyed and marked out by the Joint Commission 1872-3-4"
1 leaf in pocket.

395. Andrews, K. R. (1995). Shawnee grammer (Algonquian, morphology,
Native Americans). Unpublished doctoral dissertation, University of South
Carolina.
Abstract: This work is a descriptive grammar of Shawnee in the Bloomfieldian
tradition, based primarily on a reelicited and corrected version of
'Autobiography of a Woman' (Voegelin 1953). The main topics are phonology,
grammatical categories, word derivation, and inflectional morphology. Data from
Kickapoo, Fox, Plains Cree, Menominee, and Ojibwa are used for comparative
purposes. Chapter 1. The Shawnee Language gives an overview of the language and
its relationship to other Algonquian languages, its principal linguistic
features, the current status of the language and its speakers, and extant
materials. Chapter 2. Phonology provides the phonemic inventory, phonological
rules, and morphophonological rules. Additional topics are diachronic consonant
alternations and initial change. Chapter 3. Grammatical Categories examines
gender, number, direction, and obviation as the main grammatical categories of
Shawnee that are reflected in the nominal and verbal systems. Chapter 4. Word
Formation applies the descriptive scheme of Algonquian stem derivation (Goddard
1990) to Shawnee. Stem compounding of Initials, Medials, and Finals is the
principal word formation process for nouns and verbs. Noun roots and stems,
noun formatives, diminutivization, dependent/possessed nouns, deverbal nouns,
and prenouns are the main topics in noun derivation. A separate category of
adjective does not exist. Instead, either verb derivational and inflectional
affixes are added to nouns to serve that purpose, or modifiers are inflected
verbs. Topics in verb derivation include category changing processes, instrumental
and transitivizing affixes, preverbs, directional particles, and verb finals.
Invariant particles are categorized as adverbs, postpositions, or interjections
based on their meaning, function, and distribution. Chapter 5. Noun and Pronoun
Inflection provides the composition of the nominal stem and the principal
inflectional categories of the noun (gender, number, and obviation). The
section on pronouns examines personal and reflexive pronouns, demonstratives,
indefinite pronouns, and interrogative pronouns. Chapter 6. Verb Inflection
also provides the composition of the verb stem and the distribution and
grammatical function of affixes. Chapter 7. Major Findings concludes with the
significant contributions of this study.

398. Angel, M. R. (1988). Discordant voices, conflicting visions:
Ojibwa and Euro-American perspectives on the Midewiwin. Unpublished
doctoral dissertation, The University of Manitoba (Canada).
Abstract: According to Anishinaabe tradition, the power to promote, restore and
prolong life was a gift which had been given to their forefathers in times past
by Nanabozho when he had taken pity on their sufferings. Mide elders with
special healing powers passed on teachings concerning right living, the
properties of special herbs and roots, and associated prayers, songs and dances
to be used for ceremonies. Candidates were initiated into the Midewiwin society
in a ritual drama which centred around the 'shooting' of the initiate with a
sacred shell or miigis. Mide leaders were respected and feared by other members
of the Anishinaabeg since the powers thus obtained could be used both to aid
and to harm other individuals. Euro-American accounts of the Midewiwin, or
Grand Medicine Society, have focused primarily on the initiation rituals of the
ceremony itself. The earliest surviving written accounts were created to
impress audiences with the exotic nature of the rituals, which were often felt
to be inspired by demonic forces. Succeeding generations of Euro-Americans
documented the ceremonies in more detail, believing that such 'primitive'
practices would shortly die out as the Anishinaabeg became acculturated. Most
Euro-American studies have focused on the Midewiwin as practiced at a
particular time and place, rather than considering the Midewiwin within the
wider context of Anishinaabe culture. This study demonstrates how the
conflicting visions of Anishinaabe practitioners and Euro-American interpreters
have resulted in widely divergent views of the same institution. The focus is
on the Midewiwin as practiced by Ojibwa groups in the nineteenth century, since
this was the formative period for Euro-American beliefs regarding the
Midewiwin. However, the study also places the Midewiwin within the context of
the broader Anishinaabe world-view, and traces some of the changes to the
Midewiwin that occurred both among the Ojibwa and their Anishinaabe neighbours.
Based on these analyses, it is clear that the Midewiwin is an Aboriginal
institution, although over the years it has adopted some Euro-American
concepts. These adaptations, along with other changes made to meet new
situations, reflect new visions, and are consistent with the fact that its
teachings have been non-exclusivist and oral in nature. Euro-American attempts
to categorize only certain Midewiwin beliefs as 'orthodox,' or seek to identify
some 'true' Mide beliefs and practices, misunderstand the diversity that is at
the very heart of the Anishinaabe world-view.

399. Angell, G. B. (1997). Madness in the Family: the 'Windigo'. Journal
of Family Social Work, 2(2), 179-196.
Notes: Source: Biomed (Cinahl) electronic database, Fall 1999 search. (23 Ref)
Source: Family Studies database [University of Minnesota onlinedatabase],
August 29, 1999 search
Abstract: This paper looks at a particular Native American narrative used to
explain problems in biopsychosocial functioning. Specific to the Cree, Ojibwa,
and other Algonkian speaking peoples, the windigo is seen as the underlying
force behind things that go wrong in life, from bad luck to mental illness.
Centered outside of the individual, the windigo effectively separates the
person from the problem and serves as a means to not only explain behavior and
functioning but to give meaning and empower the individual. (23 ref)

400. Annis, R. C., & Corenblum, B. (1986). Effect of Test Language
and Experimenter Race on Canadian Indian Children's Racial and Self-Identity. Journal
of Social Psychology, 126(6), 761-774.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: The influence of test language and experimenter race on Indian
children's racial preferences and self-identity were examined. Construct
accessibility theory predicts that cues such as the experimenter's race and the
test language used would prime race and race-related constructs, making them
more accessible for processing race-related information. Both the escape
and light-color bias hypotheses predict (for different reasons) that
minority-group children should identify with and show a preference for white
children. To test these ideas. Canadian Indian children living on
an isolated Indian reserve were asked by a white or Indian experimenter who
spoke English or Ojibwa to answer questions about their racial preferences and
identity. Subjects responded by pointing to a picture of a white or
Indian boy or girl. Results indicated that subjects misidentified which
picture looked most like themselves, findings consistent with the escape and
light-color bias hypotheses. Although subjects' racial preferences showed
a strong white bias, more own-race preferences occurred when subjects were tested
in Ojibwa, a finding consistent with construct accessibility theory. The
results were discussed in terms of sensitivity to racial self-identity and in
relation to the presence of in-group and out-group cues.

403. anonymous. (1986).
Notes: cited in Wub-e-ke-niew (1995)
[text]:FIRST ANNUAL INDIAN SHOOTTIME: Early
spring, beginning of walleye runPLACE: Northern
Wisconsin lakesRULES: Open shoot, off
hand position only, no scopes, no sling, no tripods, and no whiskey for bait! OPEN TO ALL WISCONSIN
TAXPAYING RESIDENTS
Residents that are BLACK, HMONG, CUBAN or those on WELFARE, A.D.C., FOOD
STAMPS or any other GOVERNMENT GIVE-A-WAY program, are not eligible.
(Don't
complain about discrimination, you'll have your own shoot later!)SCORING: Wisconsin rules
apply. Point system will be used.PLAIN
INDIAN...................................5 POINTSINDIAN WITH
WALLEYES..........................10 POINTSINDIAN WITH BOAT NEWER THAN
YOURS.............20 POINTSINDIAN USING
PITCHFORK........................30 POINTSINDIAN WITH HIGH SCHOOL
DIPLOMA...............50 POINTSSOBER
INDIAN..................................75 POINTSINDIAN TRIBAL
LAWYER.........................100 POINTS(Does not have to be
spearing)JUDGES: Governor Tommy
Thompson, Rev. Jesse JacksonPRIZES: Fillet-O-Fish
sandwiches and six packs of treaty beerSPONSOR: Society Helping
Individual Taxpayers Own Nothing(Known as SHIT ON)ENTRY BLANK: I
________________________________ will attend shoot I _____ will _____
will not be taking scalps. I BELIEVE SENATOR
ROSHELL IS: ____
HONEST ____ CORRECT ____
ACCURATE ____ A SAINT ____ ALL OF THE ABOVE I am enclosing
$______ for his re-election

Bumper stickers reading
"SAVE A FISH--SPEAR AN INDIAN" only $5.00 each. "T"shirts with same message
only $10.00 each.
[distributed in Medford, Wisconsin]

404. anonymous. (Forbidden history. personal papers of Maynard Swan.
manuscript. Maynard Swan's residence, Pine Point, MN.
Notes: cited in Wub-e-ke-niew (1995)There have been few writers
of African mixed-blood history, and much of these peoples' history remains to
be written. One writer of what she calls her ancestors' Maroon history,
in an anonymous manuscript, "Forbidden History," notes that "by
1650 Mexico alone had an African-Indian [sic] population (some with
white ancestry) of one hundred thousand." She adds, "theirs is
a story worth remembering and worth teaching our children."

405. Anonymous. (1978). Gold Award: Providing Psychiatric Care and
Consultation in Remote Indian Villages--Department of Psychiatry, University of
Toronto, Toronto, Ontario. Hospital & Community Psychiatry, 29(10),
678-680.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: Faculty of the University of Toronto department of psychiatry take
several trips a year to remote Indian villages in northwestern Ontario to
deliver care to the Cree and Ojibway people and to provide consultation and
training to the service delivery providers in the area. The program is part of
a larger medical program operated by the university and financed by the
Canadian government. Psychiatrists face numerous cultural and language
obstacles in addition to harsh weather conditions and limited means of
communication in the vast Sioux Lookout zone. When they are back in Toronto,
they keep in touch via two-way radio with professional staff in the zone for
ongoing consultations.

406. Anonymous. (1998). Memorandum of Understanding Between the Food and
Drug Administration and the Indian Health Service--FDA Notice. Federal
Register, 63(135), 38182-38188.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: The Food and Drug Administration (FDA) is providing notice of a
memorandum of understanding (MOU) between FDA and the Indian Health Service
(IHS). The purpose of the MOU is to develop a more cohesive relationship to
mutually address American Indian and Alaska Native issues within the context of
each organization's jurisdiction. (Abstract by: Author)

409. Anonymous. (1993). Redesignation of Contract Health Service
Delivery Area--Indian Health Service, HHS. Final Notice. Federal Register,
58(63), 17602-17603.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: This notice advises the public that the Indian Health Service (IHS)
is redesignating the geographic boundaries of the Contract Health Service
Delivery Area (CHSDA) for the Grand Traverse Band of Ottawa and Chippewa
Indians ('The Band'). The Grand Traverse CHSDA was comprised of Leelanau County
in Michigan. This county was designated as the Band's CHSDA when the IHS
published its updated list of CHSDAs in the Federal Register of January 10,
1984 (49 FR 1291). The redesignated CHSDA is comprised of six counties in the
State of Michigan, i.e., Leelanau, Antrim, Benzie, Grand Traverse, Manistee,
and Charlevoix. This notice is issued under authority of 43 FR 34654, August 4,
1978. (Abstract by: Author)

414. Arlee, J. (1998). Over a Century of Moving to the Drum: Salish
Indian Celebrations on the Flathead Indian Reservation. Montana
Historical Society Press.
Notes: Books in Print electronic database, Fall 1999

419. Armstrong, J. M. (1996). Uncivilized women and erotic strategies
of border zones or demythologizing the romance of conquest (Louise Erdrich,
Anishinabe, Erna Brodber, Jamaica, Julia O'Faolain, Ireland, Lucha Corpi,
Mexican-American, women characters). Unpublished doctoral dissertation, The
University of Arizona.
Abstract: The contact of two different cultures in the colonization
process produces a zone of cultural mingling that resembles Victor
Turner's concept of 'liminality' referring to states or persons that elude
classification. This study considers the repercussions of colonization on the
lives of women characters in novels about four different 'post-colonial'
contexts--Native American, Jamaican, Irish and Mexican American. These novels
reflect both the unique historical circumstances of each context and common
themes that occur due to colonization and transcend the specific cultures such
as the mourning of personal and collective loss, liminal states of
consciousness and mingling of cultures. The introductory chapter examines the
particular historical contexts of each novel and the theories of Abdul
JanMohamed and Frantz Fanon on colonization. This study also applies the work
of Victor Turner, Mary Douglas, Julia Kristeva, Gloria Anzaldua, Homi Bhaba and
others to an examination of the subversive cultural formations that
evolve through the boundary dissolution of colonization. Chapter two considers
Louise Erdrich's novel Tracks in which the decimation of the Anishinabe people
is the context for the three primary characters who have experienced
personal and collective loss and respond by resisting or adapting to
colonization. Chapter three examines Erna Brodber's Myal and the impact of the
manichean colonial ideology on a Jamaican woman who is literally half-black and
half-white. Chapter four addresses Julia O'Faolain's No Country for Young
Men, a novel about two women, one who lived through the early twentieth century
movement for Irish independence and the other who is her great niece, that have
both been silenced and sexually controlled by colonialism and Irish
Catholicism. The fifth and final chapter examines Lucha Corpi's Delia's Song
about a young Chicana activist who has suffered losses on several levels and
recovers by writing an autobiographical novel that weaves the personal and
political issues of her life. All four novels are concerned with the liminal
states of consciousness in these women characters and their efforts to both
find love and tell their stories, thus counteracting the colonizer's version of
history.

421. Arnold, E. L. (1998). The Ojibwa Woman (Review). NWSA Journal,
10(i3), 233 (1).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: Two recent publications by the University of Nebraska Press--one a
reprinting of an ethnographic study of a small community of Ojibwa women
conducted in the 1930s, the other a new history of Cherokee women in the
pre-Removal Southeast--offer contrasting but complementary approaches to the
expanding study of the women of Native North America. The two books are also
valuable resources in the ongoing project of documenting women writing and
rewriting both Native and Euro-American history and culture. Ruth Landes
was a doctoral student in anthropology at Columbia, studying under Franz Boas
and Ruth Benedict, when she began fieldwork in 1932 among the Ojibwa on the
Minnesota-Ontario border to collect data for classical studies of Ojibwa
sociology and religion. According to anthropologist Sally Cole's informative
new introduction to The Ojibwa Woman, it was Landes' informant Maggie Wilson, a
bilingual Scots-Cree woman in her fifties who had lived her entire life among
the Ojibwa, "who directed Landes to the possibilities that gender offered
as a theoretical domain," resulting in the 1938 publication of this
"important early contribution to the anthropology of gender" (x). In
Landes' words, The Ojibwa Woman "was designed to investigate, against the
whole background of an alien culture, the moot problem of men and women"
(Foreword). Maggie Wilson, a respected artist, herbalist, midwife, and
visionary, dictated to Landes orally and in letters transcribed by her niece
more than one hundred life stories of Native women that formed the core of The
Ojibwa Woman, leading Cole to term it a collaborative work (vii). Wilson's
personality and the lively quality of her speech are preserved in lengthy
excerpts from her stories. The book's first four
sections--"Youth," "Marriage," "Occupations," and
"Abnormalities"--provide, according to Landes, "analytic
accounts of the cultural situations and of the ways in which women are expected
to meet them." Part Five, "Life Histories," shows "how the
typical Ojibwa requirements interweave to interrupt and reinforce one another
in the actual existence of individual women" (227). Ojibwa culture in the
late nineteenth and early twentieth centuries as it is described in these
accounts placed a high value on individualism and prescribed a gendered
division of labor. Males were rigorously prepared for a "glamorous
course" (177) of hunting, warfare, and shamanistic practice and secured the
raw materials that women manufactured into products. While man's work was
"appraised culturally as infinitely more interesting and honorable"
(131), women's roles were less regulated by tradition and their work more
varied. Though Ojibwa women were expected to be passive and dependent, the
stories that fill this book portray them as individuals actively constructing
their own lives. Many were warriors, athletes, hunters, and shamanistic
healers; typically they survived starvation, abuse, abandonment, and deaths of
children and husbands with great resourcefulness and independence. For example,
while some widows remarried and preserved conventional gender roles, others
chose to remain independent through the practice of "masculine"
skills. Cole's introduction establishes the importance of storytelling to
Ojibwa women like Maggie Wilson for creating a sense of community and
opportunities to pass on to other women the skills and knowledge that could
enable autonomy in a culture that idealized men's roles (xii). While evidence
of cultural disruption by colonization and the fur trade abounds in these
stories, Landes makes no attempt to analyze or contextualize historical
influences; her interest is in the individual negotiation of cultural
constraints. According to Cole, "Landes understood culture to be located
in the interstices between formalist rules and individual behavior"
(xi). Landes' book is most valuable in the context of Sally Cole's
ongoing research into Landes' life and work. In her essay "Women's Stories
and Boasian Texts" (1995, 3-25), Cole describes Landes as a pioneer of
gender theory whose theoretical innovations defied the androcentrism and
relativism of the Boasian paradigm, even while conforming to its ahistorical
approach. Landes focused on the individual, on conflict and contradiction, at a
time when anthropology emphasized cultural coherence and cooperation and tended
to project idealized gender roles onto Native women (1718). The reprinting of
The Ojibwa Woman offers an intimate look into the lives of Native women in a
specific time and place; in the context of Cole's analyses of the critical
reception of Landes' work, it also provides an important opportunity to examine
the processes of marginalization of women's work in the history of
anthropology. ...
Ellen L. Arnold, a doctoral candidate in Emory University's Institute of the
Liberal Arts, is a Lecturer in the Department of Interdisciplinary Studies at
Appalachian State University. Her field of study is Culture Studies with an
emphasis on Native American Studies. Her interests include women's studies,
literature and science, and ecocriticism. She is currently completing her
dissertation entitled, "Reworlding the Word: Contemporary Native American
Novelists Map the Third Space."

422. Arnold, E. (1954). Broken Arrow. Des Moines, Iowa: Duell,
Sloan and Pearce.
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:92),
"Annotated list of selected teaching materials"
Abstract: "The story of Cochise, an Apache Chief, and an American scout,
Tom Jeffords, who developed a friendship which led them to become blood
brothers. Grades 6-9."

428. Map of the country between Red River & Lake Winnipeg on the
east and the elbow of the South Saskatchewan on the west.
Notes: Source: WorldCat (November 1999 search), accession: 8519530
Abstract: Relief indicated by hachures. Facsimile of 1858 ed. Includes
vegetation.

431. Astrov, M. L. T. K. (1946). The Winged Serpent: An anthology of
American Indian prose and poetry. New York: The John Day Company.
Notes: Source: Timothy G. Roufs, Working bibliography of
Chippewa/Ojibwa/Anishinabe and selected works (1981:4) [record #0028]
Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography (1976:30)

433. Atkins, A. M. (1981). 'Everything but the mortgage': the
response to agricultural disaster in Minnesota, 1873-1878. Unpublished
doctoral dissertation, Indiana University.
Abstract: Five successive years of grasshopper infestations in southwestern
Minnesota in the 1870s left crops destroyed and farm families in acute need.
This study examines the social response to this disaster and sheds light on the
larger issues of rural life and social welfare in the late-nineteenth century.
This dissertations rests on close analysis of the state governors' papers,
records of the legislature and of the various relief organizations, as well as
personal papers in the Minnesota Historical Society; congressional records;
army and entomological commission records in the National Archives; tax,
mortgage, and commissioners' records in Martin and Chippewa Counties;
newspapers; and the reminiscences of Minnesota pioneers. Individual settlers
responded with an optimism fueled by faith and misunderstanding. Farmers tried
to will the insects away, and newspapers tried to write them away. When the
grasshoppers proved impervious to these efforts, some farmers took their
families and their search for prosperity elsewhere; others stayed out of
necessity or sheer bewilderment. They mortgaged their lands and personal
property, fought with the feeble weapons of smudge pots and hopperdozers, but
to survive they turned to friends, relatives, county, state, and federal
governments--anyone who would lend a hand or a dollar. County governments,
faced with poverty-stricken settlers and staggering tax delinquency, could do
little more than appeal to outsiders. Private citizens responded generously,
but inadequately, to these appeals. It remained to the state government to
offer the bulk of the help. State officials treated the disaster victims with
suspicion bordering on hostility--a response usually reserved in the
nineteenth century for the 'unworthy poor.' State legislation mandated
elaborate investigations and means tests. State officials assumed that the
ineligible would exploit the state's generosity and that too much aid too
easily obtained would corrupt the recipients. The state offered money, food,
clothing, and seed, but demanded payment in humiliation. The federal
government, in a nearly unprecedented gesture of generosity, appropriated
funds for seed, allowed the army to distribute military supplies, and formed
the United States Entomological Commission. These piecemeal efforts did not
prevent or alleviate all of the suffering, but did blunt the worst
effects of this severe and prolonged disaster, while saving many a settler from
'starving on his government claim.'

434.
Atwater, C. (1831). Remarks made on a tour to Prairie du Chien:
thence to Washington City, in 1829. By Caleb Atwater, late Commissioner
employed by the United States to negotiate with the Indians of the Upper
Mississippi for the purchase of mineral country. Columbus, OH: I. N.
Whiting.
Notes: Source: Timothy G. Roufs, Working bibliography of
Chippewa/Ojibwa/Anishinabe and selected works (1981:4) [record #0029]
Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography (1976:30)

458. (1987). N. BaileyNational Film Board of Canada.
Notes: Source: Women’s Resources International [University of Minnesota online
database--Women, Race & Ethnicity Database], August 29, 1999 search
Abstract: Part of the "Daughters of the Country" four-part dramatic
series, this film opens in 1770, when Ikwe, A North American Indian girl, is
traded to a Scottish trader by her father. Fleeing from him later, she returns
to her village, only to find it ravaged by smallpox. In Ojibwa with English
sub- titles; some English dialogue.

462. Baker, B. (1958). The Shaman's last raid. New York: Harper
and Row Publishers.
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:92),
"Annotated list of selected teaching materials"
Abstract: "Great-grandfather visits a pair of twins and a TV company comes
to shoot an Indian picture at the same time. Hilarious complications
arise in this story about a modern day Apache family. Grades 3-7."

463. Baker, B. A. (1997). A nation in two states: the Annishnabeg in
the United States and Canada, 1837-1991 (Chippewa, Ojibway). Unpublished
doctoral dissertation, Stanford University.
Abstract: The Chippewa and Ojibway bands of the Lake Superior region of the
United States and Canada share the same historical and cultural nexus (best
characterized as Annishnabeg). Although the Annishnabeg share a distinct ethnic
identity that stretches across the Canada/U.S. border, they have existed under
the influence of two dissimilar institutional regimes. When the U.S. and Canada
expanded in the Lake Superior region in the 19th century, treaties served as
the vehicle by which the Annishnabeg were politically incorporated by each
country. Because the Annishnabeg bands on both sides of the border maintained
hunting and fishing rights to the treaty regions that were created, their
ethnic identity was entrenched in the institutional regime of each country.
However, the specific manner in which the Annishnabeg have enacted those claims
in both the historical and contemporary periods has been different in each
county. I argue that the dissimilarities in the reorganization of Annishnabeg
ethnic identity are rooted in the differences in the institutional regimes between
these two countries. The study utilizes qualitative evidence to explain the
national differences in the reorganization of Annishnabeg ethnic identity. The
research is grounded in theories of the nation-state, internal colonialism and
ethnic mobilization. For the historical period (1837-1916), I establish
differences in the structure of internal colonialism at the national and
sub-national levels in each country with respect to Annishnabeg hunting and
fishing rights. For the contemporary period (1972-1991), I focus on the
different strategies of mobilization employed by the Annishnabeg to reclaim
those rights in both countries, which were shaped by differences in the
institutionalized political regimes. While the Annishnabeg pursued a strategy
of negotiation in Canada, the Annishnabeg in the U.S. pursued a strategy of
litigation. While the Annishnabeg in Ontario were unable to produce a shift in
the institutional regime, the Annishnabeg in Wisconsin were successful.
Comparatively, this difference is explained by the fact that the Annishnabeg
have a sovereign status as Indian nations in the United States where treaties
are the supreme law of the land.

472. Bame, S. I. (1986). Use of health care by urban American Indians
in Michigan (medicine, accessibility, cultural affiliation). Unpublished
doctoral dissertation, The University of Michigan.
Abstract: American Indians tend to use fewer medical services than does the
general population, despite a higher level of need, and little is known about
the utilization behavior of urban Indians. The purposes of this study are: (1)
to identify some of the factors that influence the use of Anglo medical care
(AMC) and traditional Indian medical care (TIMC) among Michigan urban
Indians and (2) to determine the relationship between their use of the two
systems of health care. The data were obtained from a household survey of
Indian families (N = 317) conducted in 1979-80 in urban areas of southeastern
and mid-Michigan. Four factors were predicted to influence utilization
behavior: need, accessibility of Anglo care, acceptability of Anglo care, and
affiliation with Indian culture. Factors associated with AMC use were derived
by stepwise regression for a continuous dependent variable, and those associated
with TIMC use by stepwise logistic regression. Non-parametric tests of
association were used to measure the relationship between using the two systems
of care. Only need proved to be associated with the use of AMC, especially in
terms of the family as a whole. Accessibility, acceptability and cultural
affiliation were not associated with the use of AMC. If anything, urban Indians
seemed to encounter greater inconvenience as their utilization increased.
Affiliation with Indian culture was the only factor consistently related to the
use of TIMC. Families with a greater number of cultural attributes were
more likely to use at least one mode of TIMC. Furthermore, although need in
general was not associated with TIMC use, family members with more bed-disability
were more likely to use TIMC. A positive association between use of the two
systems of care was predicted, but it was not supported by the data. The
limited availability of TIMC in urban areas may account for limited use of TIMC
for therapeutic purposes.

483. Baraga, F. (1850). A theoretical and practical grammar of the
Otchipwe language, spoken by the Chippewa Indians; which is also spoken by the
Algonquin, Otawa and Potawatami Indians, with little difference. For the
use of Missionaries and other persons living among the above named tribes.
Detroit: J. Fox.
Notes: Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography
(1976:32)

484. . (1878). F. BaragaA theoretical and practical grammar of the
Otchipwe language, spoken by the Chippewa Indians; which is also spoken by the
Algonquin, Otawa and Potawatami Indians, with little difference. For the
use of Missionaries and other persons living among the above named tribes
Revised ed., ). Montreal: Beauchemain and Valois.
Notes: Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography
(1976:32)

487. Barnes, W. J. (1978). Distribution of Floodplain Herbs as Influenced
by Annual Flood Elevation. Transactions of the Wisconsin Academy of Sciences
Arts & Letters, 66(0), 254-266.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: Herbaceous plants were sampled in a Chippewa River bottomland forest
at Eau Claire, Wisconsin (USA). Spatial dispersion patterns of the herbs were
examined in relation to elevation, soil characteristics and flood recurrence
intervals. Frequency and magnitude of spring floods may be the major influence
on the distribution of herbaceous species in this river bottom site.

498. Barondess, D. A. (1999). Anthropometric and biomechanical
assessment of skeletal structural adaptations in bioarcheological populations
from Michigan and Western New York (long bone structure, physical activity,
prehistoric, hunter gatherers, agriculturalists). Unpublished doctoral
dissertation, Michigan State University.
Abstract: This research investigates postcranial skeletal structural
adaptations in archaeological populations derived from Michigan and western New
York. It accomplishes this by examining differences in long bone structure that
may have coincided with changes in physical activity between the prehistoric
and historic periods in Michigan. Second, it explores long bone structural
differences between groups of hunter-gatherers and agriculturalists in western
New York state. Two separate yet complimentary data sets, both of which measure
dimensional and architectural characteristics of the femur and humerus, but
which are predicated on different methodological approaches, are used. One data
set is derived from a whole bone anthropometric analysis of external bone
dimensions, the other is derived from a biomechanical analysis of computerized
tomographic (CT) scan-generated diaphyseal cross-sectional size, shape
andstrength properties. The results of this research demonstrate that there are
significant differences in the femoral and humeral dimensions and biomechanical
properties between the prehistoricand historic period groups in Michigan. For
both males and females, most measures of diaphyseal size are smaller in the
historic period. Alternatively, the diaphyses are significantly stronger,
arguing for increased biomechanical demand, for both sexes, in the Michigan
historic period. The magnitude of the femoral cross-sectional size and strength
differences between the prehistoric and historic periods is generally
greater for females than for males, suggesting that the level of physical
activity changed more dramatically for females between the two periods.
For the New York hunter-gatherer and agricultural comparison, the results of
the biomechanical analyses do not argue for any significant increase (or
decrease) in workload in one group compared to the other. With the aid of the
archaeological record and historical documentation, patterns of physical
activity and their potential behavioral correlates within the context of
culture contact are examined. Specifically, the influence of the fur trade on
Native American subsistence pursuits during the historic period is addressed.
Results are evaluated against a broad backdrop of comparable research from
other regions of North America, where similar analyses have brought to light
the general patterns of skeletal structural adaptation that can be expected
from modifications in physical activity in a wide range of biocultural
contexts. Finally, suggestions for future research are proposed.

500. Barrera, L. C. (1994). The Canadian Metis and the Mexican Mayas:
a cross cultural study of native land struggles. Unpublished doctoral
dissertation, University of Calgary (Canada).
Abstract: This research focuses on the development of two native social
movements during the nineteenth century; the Maya Caste War of Yucatan
(1847-1901), in Mexico and the Western Canadian Metis movements known as Riel
Rebellions (1869-1885). The analysis concentrates upon the internal elements
that created the development of both movements, in order to demonstrate that
these movements were not only reactions against dispossession. Central in this
study is the idea that before the second half of the nineteenth century these
groups were in control of their social organization, and thus were autonomous
communities. The movements are shown as struggles to maintain the autonomy and
social organization of the Maya and Metis groups. The analysis is based on a
combination of primary and secondary sources, taken from Mexican and Canadian
archives and libraries.

505. Bataille, G. M. (1987). The Worlds Between Two Rivers:
Perspectives on American Indians in Iowa. Iowa State University
Press.
Notes: Source: Books in Print electronic database, Fall 1999

506. Map of the mineral lands, upon Lake Superior ceded to the United
States government by the treaty of 1842 with the Chippeway Indians, and the
locations made from Aug. 1844 to Nov. 1845.
IN: Map of the mineral lands upon Lake Superior. (CStRLIN)90B20.
(1846). Detroit: Morgan Bates.
Notes: Source: WorldCat database (Fall 1999 search). Shows mining leases
between Duluth, Minnesota and Marquette, Michigan. "Hall & Mooney
lith, Buffalo"

507. Bateson, G. (1938). Naven, a survey of the problems suggested by
a composite picture of the culture of a New Guinea tribe drawn from three
points of view. Cambridge [Eng.] : Cambridge University Press.
Notes: cited in Wub-e-ke-niew (1995)
Plates alternate with guard sheets containing descriptive letterpress. Includes
bibliographical references.

510. Bavington, G. A. (1999). Buchi Emecheta and Ruby Slipperjack:
writing in the margins to create home (Ojibwa, Ibo, Nigeria). Unpublished
doctoral dissertation, Memorial University of Newfoundland (Canada).
Abstract: Ojibway writer Ruby Slipperjack and Ibo writer Buchi Emecheta are
both marginalized writers crafting autobiographical fiction while living in
exile from their homes of origin. This thesis discusses their individual works
as well as some of the new insights and alternative critical approaches such
works open up for readers and critics. One chapter is devoted to the issues of
language and the ways in which Slipperjack and Emecheta represent their
linguistic/cultural backgrounds in their stories written in English. This is a
comparative study in the sense of reading disparate traditions in juxtaposition
while avoiding a synthesis of them or the reduction of the two traditions into
mainstream literature. The literature of Slipperjack and Emecheta is
appreciated within the cultural and historical context in which each is written
recognizing the limitations of reading and theorizing from outside of the
cultural matrix of the authors.

512. Beasley, W. P. W. (1991). A comparison of current and former
students' satisfaction and involvement in related activities in a Minneapolis
magnet school program (Minnesota, minority education). Unpublished doctoral
dissertation, University of Minnesota.
Abstract: The purpose of this dissertation was to compare Summatech Magnet
students (grades 11 and 12) and Summatech graduates' (from classes 1985-1989)
satisfaction and involvement in related activities. The Summatech Magnet
(Mathematics, Science and Technology) was implemented at North Community High
School; Minneapolis, Minnesota in 1982 for students in grades 9th-12th. It has
maintained fifty (50) percent students of color: African-American/Blacks,
Asians, Hispanics, American Indian and other non-white ethnic groups and white
students ratio since its inception. The ratio by gender has varied. At the time
of this study, Summatech had been in existence for seven (7) years. The
study targeted one hundred (100) students (fifty undergraduates and fifty
high school graduates) with ninety-five (95) percent return. The study took in
account such variables as: race, gender, age, home school area, living with
status, academic classification and grade point average. The study investigated
the impact that the Summatech Magnet had in addressing the issues of:
desegregation and integration; urban schooling; educating minorities (students
of color); Mathematics, Science and Technology; student satisfaction/climate;
and magnets in general. Survey instruments are appended. Data are displayed in
tables, charts and appendices. Findings and conclusions are presented.
Discussion and recommendations are made.

513. . (1971). D. BeaulieuNative American students in standard
metropolitan statistical areas : a selective analysis of 1970 census data .
Minneapolis: Training Center for Community Programs, University of Minnesota.
Notes: Source: WorldCat (October 1999 search), accession: 11795861.
"Training Center for Community Programs in coordination with the Office of
Community Programs, Center for Urban and Regional Affairs." Other:
Harkins, Arthur M. University of Minnesota. Training Center for Community
Programs. University of Minnesota. Office of Community Programs.

517. Beaulieu, T. H. (1900). The land allotment question of the
Chippewas of the Mississippi on the White Earth Reservation, Minnesota.
Detroit, MN: G. D. Hamilton Print.
Notes: Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography
(1976:33), "not listed by NUC, this volume is available at the
library of the Minnesota Historical Society"

525. Beck, D. R. M. (1995). Siege and Survival: Menominee responses
to an encroaching world (Wisconsin). Unpublished doctoral dissertation,
University of Illinois at Chicago.
Abstract: The Menominee Indians, the longest-known residents of Wisconsin, have
managed to retain a portion of their homeland and a separate cultural identity
despite escalating, centuries-long pressures from expansive alien societies,
both non-Indian and Native American. Though their survival has long depended on
adaptation to a changing environment, the problems changed dramatically in the
seventeenth century, with the French and fur trade induced invasion of their
territory. The Menominee readily adapted to the changes, incorporating portions
of French material culture into their own culture and recovering from wrenching
demographic upheaval. They faced even greater pressures in the nineteenth and
twentieth centuries from Americans, however, who not only wanted their land and
resources, but attempted to destroy their culture as well. This dissertation
explores Menominee survival in the context of incursions provoked by the
Euro-American invasion. It analyzes political and economic interactions between
the Menominee and colonial French and British, eastern Indian tribes, and the
United States, who all used various methods to gain access to Menominee
resources, first furs, then land, and finally timber. A variety of actors,
including traders, soldiers, loggers, farmers, speculators, missionaries, and
bureaucrats played key roles for the invading forces. The Menominee not only
survived but shaped their future through all this time. Though the Americans
essentially destroyed the Menominee economy and usurped nearly all of the
political strength of the tribe's leaders, the Menominee stubbornly clung to
and fought for their future as they envisioned it. Menominee leaders
consistently placed the tribe's best interest ahead of all others, so that
although the invading forces caused traumatic and tragic losses, the Menominee
not only achieved survival, but retained a strong cultural identity and the
ability to shape their own future. They prepared to enter the twenty-first
century stronger than they have been since the early treaty-making era.

536. Bellfy, P. C. (1996). Division and unity, dispersal and
permanence: the Anishinabeg of the Lake Huron borderlands (Ojibway, Potawatomi).
Unpublished doctoral dissertation, Michigan State University.
Abstract: Many studies of the indigenous peoples of North America accept a
priori modern political boundaries. But, rather than focusing on the Native
people of a particular place under a specific political jurisdiction, the
present study will look at Native people who were subjected to the policies of
two differing political entities and how the imposition of a political boundary
through their homeland continues to affect them. The study area comprises all
of the borderlands of Lake Huron and its connecting waters. The Native people
of the region today are almost exclusively Ojibway (or Chippewa), Ottawa, or
Potawatomi, collectively called the Anishnabeg. While division is an obvious
theme, the study also will examine the strong links that have served to
maintain unity within the Anishnabeg over the period of nearly 400 years of
European contact. Common language and culture are obvious links, but the
political dimensions of unity will also be explored, as well as the concept of
sovereignty as it relates to various autonomous
Anishnabeg groups. The history of the Anishnabeg is presented from the
earliest pre-contact times through the French and British regimes but always
striving to maintain the reporting of that history from the indigenous
perspective with emphasis on the forces that kept the identity of the people
intact and how they successfully resisted removal policies of the two
governments. The study culminates in an analysis of over 1,500 names of
treaty-signers and names of others found in U.S. and Canadian government
documents of the period. The analysis uncovers a surprising number of
individuals that appear to have signed treaties for the Anishnabeg with both
the U.S. and Canadian governments, which, it is argued, helped them maintain a
degree of autonomy and sovereignty in the face of these two alternative
hegemonic forces. The study concludes by examining how the Anishnabeg have
continued their struggle to maintain their identity throughout the tumult of
the 20th century. Jay's Treaty and other cross-border issues are examined
within this unifying context.

537. Beltrami, G. C. (1828). A pilgramage in Europe and America,
leading to the discovery of the sources of the Mississippi and Bloody River;
with a description of the whole course of the former, and of the Ohio.
London: Hunt and Clarke.
Notes: Source: Helen Hornbeck Tanner, The Ojibwas, a critical bibliography
(1976:33)

542. Bennett, G. E., Kewaygoshkum, R., & Cobb, T. D. (1997). A Hard
Journey Home - Changing Tribal Organization Through Traditional Values. Winds
of Change : a Magazine for American Indians, 12(2), 14.
Notes: Source: UnCover
Abstract: Four employees of the Grand Traverse Band of Ottawa and Chippewa
Indians of northern Michigan share their vision of a new traditional way of
governing, as well as the difficulties they face in getting there.

547. Berg, C. J. (1981). Climbing Learner's Hill: Benedictines at
White Earth, 1878-1945. Unpublished doctoral dissertation, University of
Minnesota.
Abstract: Ten years after the establishment of the White Earth Indian
Reservation (Minnesota) in 1868, Benedictines from St. John'smAbbey,
Collegeville, Minnesota, and St. Benedict's Convent, St. Joseph, Minnesota,
went to White Earth and began what would be 102 years of service among the Ojibwa.
A church and school became the main vehicles for the Christianizing and
civilizing these missionaries were attempting. This paper examines the
interactions of the Catholic missionaries and the Indians at White Earth
between 1878 abd 1945, focusing on the boarding school as its primary field.
The study is divided into five chapters: Background, tracing the coming of the
Benedictines to Minnesota and their subsequent apostolates, along with an
overview of Ojibwa society and culture; The Mission, scrutinizing the
missionary experiences at White Earth; Community Life, analyzing the missionary
sisters' backgrounds and their goals and methods while working among the
Indians; Mission Finances, tracing the various sources of financial aid over
the years; Interviews, giving the views of some sisters, priests, and Indian
women (former students at the mission school) on successes and failures of the
mission. Missionaries have sometimes been referred to as 'cultural
revolutionaries'--by both friendly and hostile critics. This study explores the
questions: what functional linkage did the Church have with Indian culture in
Minnesota? what mutual modifications, if any, were made-or was there only
unilateral change on the part of the Indian culture? Were the Benedictines
cultural revolutionaries all of the time? some of the time? How were these
missionaires influenced by national beliefs and legislation? White Earth--and
the boarding school especially--provides a case study for exploration of such
questions. More often than not, the Benedictine missionaries at White Earth
reflected national attitudes and practices toward the Indian. There were times
when the missionaries clearly, however inadvertently or unconsciously, did act
as cultural revolutionaries. This occurred primarily in the early decades of
the mission--the late nineteenth and early twentieth centuries and particularly
in the area of religion. However, reflecting the gradual change from ignorance
and toleration to an appreciation of native culture, from at least the 1930s on
the missionaries did not act as cultural revolutionaries.

551. Berlin, J. D. (1996). The demon of the continent: American
literature, Indian conversion, and the dynamics of cultural exchange (Roger
Williams, William Bartram, Lydia Maria Childs, James Fenimore Cooper, William
Apess). Unpublished doctoral dissertation, University of Pennsylvania.
Abstract: This dissertation is concerned with the ways in which the presence of
Indian peoples influences American literatures. Focusing on a series of
material and ideological conflicts between Native and Euro-American peoples, I
suggest that Indian land-holding patterns, economic relations, and social
structures challenged Euro-American dominance, and that to historicize American
literatures we must reposition Indians within the texts which--though they might
repudiate the presence of native peoples--were obliged to negotiate it. Thus,
for example, I read Roger Williams' A Key into the Language of America (1643)
in light of encounters between Narragansett exchange economies and colonial
market economies; William Bartram's Travels (1791) in terms of
revolutionary-era conflicts between Creek communalism and United States
individualism; Lydia Maria Child's Hobomok (1824) in the context of antebellum
debates over the nature and fate of Indian religions; and James Fenimore
Cooper's The Last of the Mohicans (1826) in view of the southern disputes over
territorial sovereignty. In addition, I explore how the works of numerous
native authors--including William Apess (Pequot), George Copway (Ojibwa), and
David Cusick (Tuscarora)--interact with and intersect with the works of
Euro-American authors. Considering texts as contested spaces--like the
contested land of the nation itself--I conclude that American literatures
reflect the intercultural society from which they arose.

556. Bias, W. B., Hsu, S. H., Pollard, M. K., Harvey, J., Lotze, M. T.,
Arnett, F. C., & Stevens, M. B. (1981). Hla-Dr Characterization of a
Chippewa Indian Subpopulation With High Prevalence of Rheumatoid Arthritis. Human
Immunology, 2(2), 155-163.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: The adult population (N = 227) of a Chippewa Indian reservation in
central Minnesota is characterized by a high prevalence of arthropathy with
7.1% having rheumatoid arthritis (RA). In a prospective study 168 reservation
residents (74%) were evaluated. Complete HLA typing identified 57 haplotypes, many
of which probably arose via HLA-A/B or B/D recombination. The number of founder
haplotypes appeared to be about 20. The population frequency of DR4 (including
DRw9, formerly designated 4 X 7) was 67%; for RA it was 100% (p less than
0.05). Apparent DR4 homozygotes, a number of the RA patients, and family
members were selected for further study in a mixed lymphocyte culture (MLC)
test and with 8th International Workshop cellular and serologic reagents. In
MLC with homozygous typing cells (HTC), non of the DR4+ cells typed for any
known HLA-D specificity, although they reacted to all DR4 antisera on the local
panel. However, 8th International Workshop DR antisera revealed patterns of
reactivity with non-DRf4 reagents consistent with the MLC. A minimum of three
DR4 variants, one DRw9 variant, and a specificity related to both DR4 and DR2
are required to explain both the cellular and serologic reactions. For the
present, we are designating the antigens as DR4.1chip, DR4.2chip, DR4.3chip,
DR9chip, and DR(2 X 4)chip. No single variant of DR4 was characteristic of the
RA patients in this Amer-indian population. (Abstract by: Author)

559. Bilodeau, G., De Vernal, A., Hillaire, M. C., & Josenhans, H.
(1990). Postglacial Paleooceanography of Hudson Bay Northwest Territories
Canada Stratigraphic Microfaunal and Palynological Evidence. Canadian
Journal of Earth Sciences, 27(7), 946-963.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: Cores containing representative sequences of postglacial sediments in
northern and southern Hudson Bay were analyzed for their microfaunal
(foraminifers and ostracods) and palynological (dinocysts, pollen, and spores)
content in order to reconstruct the evolution of environments since the last
glaciation. In southern Hudson Bay, the marine invasion of the Tyrrell
Sea at ca. 8000 BP, following the Lake Ojibway episode, was accompanied
by the development of an Arctic-type microflora and microfauna indicative of a
dense seasonal sea-ice cover and stratified water masses. Shortly after
8000 BP, the establishment of subarctic conditions in surface waters was
accompanied by more intense homogenization of water masses. Subarctic
conditions have persisted throughout most of the postglacial interval despite a
recent surface-water cooling. In northern Hudson Bay,
micropaleontological and lithological data reveal a succession of proximal to
distal glaciomarine environments characterized by low biogenic productivity,
harsh Arctic conditions, and stratified water masses. An increase in
dinocyst abundance and diversity, after 6000 BP, indicates the establishment of
cool subarctic conditions in surface waters, while foraminifer assemblages
suggest intensified mixing of water masses. The micropaleontological
records of northern and southern Hudson Bay reveal a strong latitudinal
gradient in biogenic productivity and water mass characteristics throughout the
postglacial interval. 'Interglacial' conditions, established in southern
Hudson Bay very shortly after it was invaded by the sea, seem to have occurred
much later in northern Hudson Bay.

564. Bisha, T. D. (1997). The seeds of conflict on a southwestern
Ontario Ojibwe reserve. Unpublished doctoral dissertation, The University
of Western Ontario (Canada).
Abstract: Various anthropologists have identified autonomy as a central
principle in interactions among hunter-gatherer Natives in North America. This
thesis critically defines and then applies the notion to the case of Ojibwe in
southwestern Ontario, as a backdrop for understanding sources of conflict among
Natives living at Kettle and Stony Point Reserves and between Natives and
Anglos. The thesis relates autonomy, power, and agreement to a hunter-gatherer
lifeway, and then distinguishes between a principle of autonomy and the mutual
practice of that principle, and proposes the term 'Act of Agreement' to correspond
to the latter. The term creates an analytical space outside commonsensical
notions of agreement; by redeploying a common term rather than inventing a
whole new one, it also emphasizes how everyday usage, as represented in
archival sources and in the media, is misleading.

583. Black, B., Dooley, J., Pyper, A., & Reed, M. (1993). Multiple
Hereditary Exostoses. An Epidemiologic Study of an Isolated Community in
Manitoba. Clinical Orthopaedics & Related Research, (287), 212-217.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: From 1986 through 1988, 266 persons (149 adults and 117 children)
were screened for multiple hereditary exostosis (MHE) in an isolated northern
Ojibway community. Physical examination and confirmation by roentgenogram
skeletal survey disclosed 21 children (19.4%) and 14 adults (9.5%) affected
with MHE. Forty-one percent of children had lesions detectable before ten years
of age, some as early as two years of age. Seventy-four percent of the lesions
were characteristically sessile. Although lesions about the knee were most
common, sites previously thought to be uncommon such as the metatarsals, hand,
and spine were involved in 40% of the children. No cases of malignant
degeneration have occurred in the adult population. Severity and multiplicity
of lesions in successive generations point to an oncogenic gene origin. This
study shows striking variance from current literature and provides a unique and
valuable baseline assessment of research on the cause and natural history of
MHE.

593. Blaeser, K. M. (1990). Gerald Vizenor: writing--in the oral
tradition. Unpublished doctoral dissertation, University of Notre Dame.
Abstract: As a mixedblood writer of the twentieth century, Gerald Vizenor finds
himself an heir of an oral culture, but creating in a written form. With great
self-consciousness he has tried to keep alive the essence of tribal oral
tradition and to avoid the pitfalls of static prose. This endeavor has led him
to an eclectic incorporation in his writing of both the recognizable techniques
of Native American literature and the theories and techniques of contemporary
reader response aesthetics. This dissertation examines Vizenor's work in light
of his attempt to write in a way that ultimately breaks free of fixed meaning,
that involves the reader in an act of co-creation of the literary moment. I
begin the study by identifying important concepts of Native American oral
tradition--particularly as expressed by N. Scott Momaday--that exerted an
influence on Vizenor's philosophy and style. I then show the presence of these
concepts in Vizenor's work, examining for example, his ideas of 'cultural word
wars.' Next, noting the dissatisfaction Vizenor feels with conventional methods
of writing journalism and history, I discuss examples of his own experiments in
each genre, his representation of reality outside the confines of a
conventional view of time and his 'narrative histories.' In his search for a
way to write that approximates the dialogic of the oral tradition, Vizenor
adapts various methods to help him achieve his goal. I discuss the relationship
between Ojibway dream songs and his haiku poetry, and analyze his theories of
'trickster fiction' and his use of the tribal trickster figure. I underscore
connections between Vizenor's writing and postmodern theories of the 'open
text,' examine his strategies of indeterminacy, and note the stylistic devices
he employs to elicit reader response. I give attention to a wide range of
Vizenor's works and methods including his use of metaphor, allegory, and
various types of ambiguity, and his transgression of conventional literary
codes. Ultimately, this study affirms Gerald Vizenor's success in his attempt
to write in the Native American oral tradition and assesses his place among
other contemporary tribal writers.

597. Blakeley, R. (1898). History of the discovery of the Mississippi
River and the advent of commerce in Minnesota . in Collections of the
Minnesota Historical Society. Volume VIII. St. Paul,
Minn.: The Minnesota Historical Society.
Notes: Source: PALS online catalog (October 1999 search)
Abstract: The international boundary between Lake Superior and the Lake
of the Woods / by Ulysses Sherman Grant -- The settlement and development
of the Red River Valley / by Warren Upham -- The discovery and
development of the iron ores of Minnesota / by N.H. Winchell -- The
origin and growth of the Minnesota Historical Society / by Alex. Ramsey
-- Opening of the Red River of the North to commerce and civilization /
by Russell Blakeley -- Last days of Wisconsin territory and early days of
Minnesota territory / by Henry L. Moss -- Lawyers and courts of Minnesota
prior to and during its territorial period / by Charles E. Flandrau --
Homes and habitations of the Minnesota Historical Society / by Charles E.
Mayo -- The historical value of newspapers / by J.B. Chaney -- The United
States government publications / by D.L. Kingsbury -- The first
organized government of Dakota / by Samuel J. Albright -- How Minnesota
became a state / by Thomas F. Moran -- Minnesota's northern boundary / by
Alexander N. Winchell -- The question of the sources of the Mississippi
River / by E. Levasseur. The source of the Mississippi / by N.H. Winchell
-- Prehistoric man at the headwaters of the Mississippi River / by J.V.
Brower -- Charter members of the Minnesota Historical Society and its
work in 1896 / by Alex. Ramsey -- History of agriculture in Minnesota /
by James J. Hill -- History of mining and quarrying in Minnesota / by Warren
Upham -- History of the discovery of the Mississippi River and the advent
of commerce in Minnesota / Russell Blakeley -- Reminiscences of persons
and events in the early days of the Minnesota Historical Society / by
William H. Kelley -- Fort Snelling from its foundation to the present
time / by Richard W. Johnson -- Sully's expedition against the Sioux, in
1864 / by David L. Kingsbury -- State-building in the West / by Charles
E. Flandrau

598. Blakeley, R. (1898). Opening of the Red River of the North to commerce
and civilization . in Collections of the Minnesota Historical Society.
Volume VIII. St. Paul, Minn.: The Minnesota Historical
Society.
Notes: Source: PALS online catalog (October 1999 search)
Abstract: The international boundary between Lake Superior and the Lake
of the Woods / by Ulysses Sherman Grant -- The settlement and development
of the Red River Valley / by Warren Upham -- The discovery and
development of the iron ores of Minnesota / by N.H. Winchell -- The origin
and growth of the Minnesota Historical Society / by Alex. Ramsey --
Opening of the Red River of the North to commerce and civilization / by
Russell Blakeley -- Last days of Wisconsin territory and early days of
Minnesota territory / by Henry L. Moss -- Lawyers and courts of Minnesota
prior to and during its territorial period / by Charles E. Flandrau --
Homes and habitations of the Minnesota Historical Society / by Charles E.
Mayo -- The historical value of newspapers / by J.B. Chaney -- The United
States government publications / by D.L. Kingsbury -- The first
organized government of Dakota / by Samuel J. Albright -- How Minnesota
became a state / by Thomas F. Moran -- Minnesota's ! northern boundary /
by Alexander N. Winchell -- The question of the sources of the Mississippi
River / by E. Levasseur. The source of the Mississippi / by N.H. Winchell
-- Prehistoric man at the headwaters of the Mississippi River / by J.V.
Brower -- Charter members of the Minnesota Historical Society and its
work in 1896 / by Alex. Ramsey -- History of agriculture in Minnesota /
by James J. Hill -- History of mining and quarrying in Minnesota / by
Warren Upham -- History of the discovery of the Mississippi River and the
advent of commerce in Minnesota / Russell Blakeley -- Reminiscences of
persons and events in the early days of the Minnesota Historical Society
/ by William H. Kelley -- Fort Snelling from its foundation to the
present time / by Richard W. Johnson -- Sully's expedition against the
Sioux, in 1864 / by David L. Kingsbury -- State-building in the West / by
Charles E. Flandrau

600. Blanchard, L., 1872-1959. (1969). The lumberjack frontier; the
life of a logger in the early days on the Chippeway. Lincoln: University of
Nebraska Press.
Notes: Source: WorldCat database (Fall 1999 search)

601. Bleeker, S. (1955). The Chippewa Indians, rice gatherers of the
Great Lakes. New York: Morrow.
Notes: Source: International Bibliography of Social and Cultural Anthropology
(1955:I-355)

602. Bleeker, S. (1955). The Chippewa Indians: wild rice gatherers of
the Great Lakes. New York: William Morrow and Company, Incorporated.
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:95),
"Annotated list of selected teaching materials"
Abstract: "Excellent look at the tribal way of life of a Chippewa family
before the coming of the white man. Grades 4-6."

603. Blegen, T. C. (1963). Minnesota, a history of the state.
Minneapolis/St. Paul: University of Minnesota Press.
Notes: cited in Wub-e-ke-niew (1995)(pages 18-19) the
destruction of about 10,000 known burial mounds and "effigy [sic]
mounds, shaped in the form of birds, buffaloes, bears or snakes, with ...
religious meanings, but these unhappily have since [1880] been plowed under by
farmers who cared more about crops than about archaeology."
cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:101),
"Bibliography"

623. Boehme, S. E. (1997). Seth Eastman: illustrating the Indian
condition (Henry Rowe Schoolcraft). Unpublished doctoral dissertation, Bryn
Mawr College.
Abstract: 'Seth Eastman: Illustrating the Indian Condition' examines the
relationship of illustrations by artist Seth Eastman (1808-1875) to the text of
Henry Rowe Schoolcraft's Historical and Statistical Information Respecting the
History, Condition and Prospects of Indian Tribes of the United States
(1852-1857). In order to place Eastman's work within a tradition, illustrated publications
about Indians by J. O. Lewis, Thomas McKenney-James Hall, and George Catlin are
analyzed to show how growth in knowledge about Indians affected visual images,
leading up to the Schoolcraft-Eastman work. Eastman's career in the United
States Army substantially affected his second career as an artist. At the
United States Military Academy at West Point Eastman received artistic training
through standard academic methods of copying, and he developed a topographical
system which was conceptual and symbolic. Stationed at Fort Snelling in
Minnesota, Eastman lived near Dakota and Chippewa and expanded from painting
landscapes to portraying the Indian. He developed a body of works depicting the
Indian in a prosaic, descriptive style. His wife, Mary Henderson Eastman,
collected Indian stories and published them in Dacotah; or, Life and Legends of
the Sioux around Fort Snelling, illustrated by Seth Eastman. Eastman obtained
an appointment to provide illustrations for the governmental publication being
compiled by Schoolcraft and moved to Washington, D.C. Eastman's pictures
functioned to carry the message that the publication presented a factual
account of the Indians. Schoolcraft's text provided narratives which would
supply interpretations for Eastman's images. The critical responses to the
publication showed that his illustrations had an impact on the perception of
the publications, with the term 'life-like' applied to the works. Mary Eastman
wrote other books about Indian life and used plates from Schoolcraft's work
to illustrate The American Aboriginal Portfolio and Chicora and Other
Regions of the Conquerors and the Conquered, giving alternate readings to the
same images. Both Schoolcraft and Mary Eastman were reformers, wanting to
convert Indians to Christianity, and used the illustrations to bring attention
to their perceptions of the conditions of Indian life. Through their
writings, Eastman's seemingly matter-of-fact images became calls to action.

629. Bohn, D. K. (1994). The health effects of domestic violence
before and during pregnancy among urban American Indian women in Minnesota: an
exploratory study (urban women, women victims) . Unpublished doctoral
dissertation, Rush University, College of Nursing.
Abstract: The purpose of this study is to examine rates of domestic
abuse, abuse during pregnancy and the health effects of abuse among
Native American women. This study is a combined retrospective-prospective
exploratory study that examines individual and cumulative physical, sexual and
emotional abuses experienced during childhood and adulthood. Thirty pregnant
Native American women from one urban clinic participated in the study. Data
collection included prenatal and postpartum chart reviews as well as personal
interviews. The majority of study participants (90%) reported having
experienced some type of abuse, including childhood abuse (physical: 27%;
sexual: 40%; either: 47%), sexual abuse as adults (40%; 17% current partner),
abuse by an intimate partner (87%; 70% current partner), battering during
pregnancy (57%; 33% current pregnancy). Seventy percent of participants had
experienced multiple abuses. An Abuse Events variable was created to examine
the effects of cumulative abuses. Significant relationships were found between
increased abuse events and chemical dependency, depression, increased preterm
birth/low birth weight (PTB/LBW) risk scores and child abuse. Significant
relationships were found between current abuse and decreased birth weight and
inadequate prenatal care; between childhood abuse and chemical dependency; and
between battering during pregnancy and increased Index of Spouse Abuse scores.
Perceived cultural acceptance of violence against women was significantly
related to current abuse, battering during pregnancy and increased abuse
events. Other relationships of clinical, but not statistical significance were
found between various types of abuse and inadequate weight gain, sexually
transmitted diseases and substance use during pregnancy, suicide attempts,
depression, PTB/LBW and miscarriage. The results of this study indicate that
Native American women may be a population at great risk of abuse and health
problems including substance abuse, suicide and pregnancy complications.
Overall rates of abuse and health problems and risks are interpreted using a
model of abuse and dysfunction that includes an historical analysis of Native
cultures and the intergenerational Post Traumatic Stress Disorder caused by historical
and current abuses of Native American peoples. Culturally specific nursing
interventions are discussed. Further research to examine culturally specific
forms of abuse and to expand the current study are recommended.

630. Boller, H. A. (1972). Among the Indians: Four Years on the Upper
Missouri, 1858-1862. University of Nebraska Press.
Notes: Source: Books in Print electronic database, Fall 1999

631. Bolus, R. L. (1994). A Spot Survey of Wild Rice in Northern
Minnesota. Journal of Imaging Science & Technology, 38(6), 594-597.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: A survey of the areal extent of wild rice around three lakes in
northern Minnesota has been conducted. Wild rice is a desirable natural marsh
grass that is sensitive not only to the phosphorus washed from farm, urban, and
industrial areas, but also to water level. Both wild birds that migrate along
the waterway routes and the Chippewa Indians living there use it as a food staple.
The objective of the survey was to produce a geographic information system map
from the remotely sensed Satellite Pour l'Observation de la Terra (SPOT) data,
showing identification and location of the wild rice on the Chippewa
reservation and listing its acreage. The approach used was the technique of
supervised spectral classification. The results surprisingly show three
distinct and separate spectral populations of wild rice. Although it is
unrealistic that different varieties are growing in close proximity, some
possible causes for the results are that (1) dissimilar land cover backgrounds
are causing different mixed pixel responses, (2) varying crop canopies are
causing different detected radiance, and (3) varying water content of the
vegetation is causing radiance differences. [References: 5]

632. Bonatto, S. L., & Salzano, F. M. (1997). A Single and Early
Migration for the Peopling of the Americas Supported by Mitochondrial DNA
Sequence Data. Proceedings of the National Academy of Sciences of the United
States of America , 94(5), 1866-1871.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: To evaluate the number and time of the migrations that colonized the
New World we analyzed all available sequences of the first hypervariable
segment of the human mitochondrial DNA control region, including 544 Native
Americans. Sequence and population trees showed that the Amerind, Na-Dene, and
Eskimo are significantly closer among themselves than anyone is to Asian
populations, with the exception of the Siberian Chukchi, that in some analyses
are closer to Na-Dene and Eskimo. Nucleotide diversity analyses based on
haplogroup A sequences suggest that Native Americans and Chukchi originated
from a single migration to Beringia, probably from east Central Asia, that
occurred apprxeq 30,000 or apprxeq 43,000 years ago, depending on which
substitution rate is used, with 95% confidence intervals between apprxeq 22,000
and apprxeq 55,000 years ago. These results support a model for the peopling of
the Americas in which Beringia played a central role, where the population that
originated the Native Americans settled and expanded. Some time after the
colonization of Beringia they crossed the Alberta ice-free corridor and peopled
the rest of the American continent. The collapse of this ice-free corridor
during a few thousand years apprxeq 14,000-20,000 years ago isolated the people
south of the ice-sheets, who gave rise to the Amerind, from those still in
Beringia; the latter originated the Na-Dene, Eskimo, and probably the Siberian
Chukchi.

637. Borrows, J. J. (1993). A genealogy of law: inherent sovereignty
and First Nations self-government (Chippewa, Ontario). Unpublished doctoral
dissertation, University of Toronto (Canada).
Abstract: The inherent and unextinguished nature of self government among the
Nawash Band is demonstrated through examining the events of the author's
ancestors and community in their interactions with foreign settlers. The
investigation of this history is undertaken from a Native perspective in order
to access and establish an alternative vision of the political and legal status
of First Nations self government. The particular interactions between Native
and non-Native society that establish a continuing, inherent exercise of
sovereignty are: the Native acceptance of the Royal Proclamation, the War of
1812, the migrations of our people around the Great Lakes, the acceptance of
Christianity, the preservation of traditional Native health care, education and
language, the entering into of treaties, and the maintenance of self government
under the federal Indian Act through the exercise of statecraft and economic
development. The author argues that a recounting of these interactive
experiences from a Native perspective can serve to infuse legal and political
discourse with different alternatives and grant First Nations people the
liberty they desire to continue to pursue their aspirations in accordance with
their collective goals. (Abstract shortened by UMI.)

638. .
Notes: cited in Wub-e-ke-niew (1995)meticulous measurements of
the energy required for subsistence in a range of human inter-relationships
with variously altered ecosystems.

639. Bott, E. J. (1949). A comparison of the social organization of
the Emo and Ponemah bands of Ojibwa Indians. Unpublished doctoral
dissertation, The University of Chicago.

646. Bower, B. (1999). When Stones Come to Life.(Ojibwa people, and
others, who practice animism). Science News, 155(23), 360.
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search [review]
Abstract: Many so-called 'primitive' cultures regard various inanimate objects and
natural phenomena as living beings. This belief, called 'animism' by some,
brings with it a sharp attunement with objects and forces of nature, such as
trees, wind, and even stones. This view of nature often seems strange to people
of the Western world, who nonetheless can readily identify various life forms
in Rorschach inkblots.

648. Boyd, D. (1974). Rolling Thunder: a personal exploration into
the secret healing powers of an American Indian medicne man. New York:
Random House.
Notes: Source: Parapsychology Abstracts International, 1983:31
Abstract: Doug Boyd, a Menninger Foundation staff member of the Project on Voluntary
Control of Internal States headed by Elmer Green, offers a biography of the
American Indian medicine man, Rolling Thunder, who speaks for both the Cherokee
and the Shoshone tribes. A shaman and guardian of Indian tribal lore,
Rolling Thunder's "power" is said to include the ability to heal
wounds and cure diseases, make rain, perform exorcisms, use telepathy, and
apport objects. His power is reputed to arise from the medicine man's
relation to the earth spirit. Boyd lived with and accomanied Rolling
Thunder, who taught him some of his wisdom, which Boyd in turn attempts to
communicate through this book to both lay persons and other scientists.
The epilogue by the Greens discusses the scientific status of parapsychology
and of encounters with such persons as Rolling Thunder. They point out
that the observer can create what he or she wants to see, but add that Boyd
"is an observer who can himself be silent, can observe without stirring
the waters ... and so the reflection of Rolling Thunder's reality is relatively
uncontaminated by prejudgements."--R.A.W.

655. Brands, A. J. (1980). Pharmacists in the Wide Wide World of PHD. Tomorrow's
Pharm, 2, 4-7.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: The opportunities, duties, and career of a Public Health Service
pharmacist are briefly discussed.

660. Brasser, T. J. (1999). Notes on a Recently Discovered Indian Shirt
From New France. American Indian Art Magazine, 24(2), 46.
Notes: Source: UnCover (August 1999 search)
Abstract: Details a small group of historic skin artifacts with abstract
paintings that presumably originate from the Great Lakes or Eastern Prairie and
-- in light of these -- tries to uncover the provenance of a shirt painted in
this style that was acquired from a French antiques dealer in the 1980s.

662. Brave Heart, M. Y., & Debruyn, L. M. (1998). The American
Indian Holocaust: Healing Historical Unresolved Grief. [Review] [90 Refs]. American
Indian & Alaska Native Mental Health Research, 8(2), 56-78.
Notes: Source: University of Minnesota BioMed electronic databases, Fall 1999
search
Abstract: American Indians experienced massive losses of lives, land, and
culture from European contact and colonization resulting in a long legacy of
chronic trauma and unresolved grief across generations. This phenomenon,
labeled historical unresolved grief, contributes to the current social
pathology of high rates of suicide, homicide, domestic violence, child abuse,
alcoholism and other social problems among American Indians. The present paper
describes the concept of historical unresolved grief and historical trauma
among American Indians, outlining the historical as well as present social and
political forces which exacerbate it. The abundant literature on Jewish
Holocaust survivors and their children is used to delineate the
intergenerational transmission of trauma, grief, and the survivor's child
complex. Interventions based on traditional American Indian ceremonies and
modern western treatment modalities for grieving and healing of those losses
are described. (90 Refs) (Abstract by: Author)

663. Bray, H. (1995). How will Detroit spell economic relief: to some
Motor City officials, the answer is casinos. Black Enterprise, 25(12),
17 (1).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search
Abstract: Two casinos are voter-approved for Detroit. One will be owned by
Chippewa people. The other, the Mirage-Atwater casino has many African American
investors. However Michigan state law will have to be changed for it is illegal
to gamble in Michigan except in Native American-owned casinos.

667. Brehm, V. (1996). The Metamorphoses of an Ojibwa Manido (the Role
of Micipijiu in Erdrich, Louise Texts). American Literature, 68(4),
677-706.
Notes: Source: UnCover (August 1999 search)
Source: University of Minnesota BioMed electronic databases, Fall 1999 search
Source: http://www.webofscience.com/CIW.cgi -- subject search on all indexes,
Fall 1999
Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct 1999
search
Abstract: Micipijiu, the most significant manidog of the Ojibwa Indians,
continues to remain influential from the time of his creation before European
contact. He is still the bond between power and value in American Indian
culture. As he was the protector of resources necessary to sustain life, such
as food, in earlier times, he has become a guarantor for the preservation of
Indian culture and land, which is threatened by American culture. Louise
Erdrich's novels, such as 'The Bingo Palace,' follow the earlier pattern of
Indian women in recreating Micipijiu to face contemporary threats.

668. Brehm, V. (1993). Refiguring a literature of place: the
economics of Great Lakes maritime literature (regional literature, Michigan,
Illinois, Ontario). Unpublished doctoral dissertation, The University of
Iowa.
Abstract: This study describes part of the literary history of the maritime
world of the Great Lakes. Several subjects--the War of 1812, travel narratives,
children's literature, and voyageur chansons--will be considered in a later
volume. Here, I have scrutinized four divisions of the literature: Native
American texts, women's literature, ship's captains' autobiographies, and
merchant marine literature. The four chapters examine representative works in
relation to cultural and economic history. This literature is a regional one
that has been influenced by Native American perceptions of place, by
socio-economic changes resulting from the ending of the frontier and the
transition to industrial capitalism, and by the inherent characteristics of the
craft-skill of seafaring on the lakes. The result of these changes was to
reduce the role of women, undermine the authority of the ship's master, and
eventually question reliance on technology. The literature moves from
reflecting the optimism of a maritime frontier where social roles were fluid and
opportunity for individual advancement was great, to evaluating the effects of
technology and mature industrial capitalism on the men and women whose lives
were shaped by policies over which they had no control. Although the literature
reflects changing literary fashions during the past 150 years, the conflict of
an individual fighting against the forces of the environment and the
exploitation of labor remains constant. The use of the waters of the lakes as a
symbol of power is a paradigm that occupies writers from Native American
pre-history to the present, although few achieve control of the waters of their
place on them. The literature is a special product of its landscape. The
cultural work the texts accomplish is neither specifically Canadian nor American,
but uses elements of both, with a regional vision, to create texts unique on
the continent that reflect trans-national concerns.

671. Brewster, B. (1963). The first book of Indians. New York:
Franklin Watts, Inc.
Notes: cited in: Minnesota Chippewa Indians: a handbook for teachers (1967:91),
"Annotated list of selected teaching materials"
Abstract: "Describes how the Indians once lived and how they created their
own culture. A contrasting picture is presented with today's Indian
life."

672. Briggs, L. J. (1988). Indian student profiles 1987-88 :
Arrowhead Community College Region Services to Indian People Program .
[Minn.] : Arrowhead Community College Region Services to Indian People Program
.
Notes: Source: WorldCat (October 1999 search), accession: 20686608. Title from
cover. "July 1988."

676. Brilliant, L. [Letter to Wub-e-ke-niew and Clara NiiSka].
Notes: cited in Wub-e-ke-niew (1995)The author acknowledges
telephone discussion of these issues with epidemiologist Larry Brilliant, who
Howard Reingold recommended as "the world's leading smallpox
expert." Dr. Brilliant helped clarify understanding of the
co-evolution of diseases. Also acknowledged is Dr. Paul Greenough of the
University of Iowa, for his understanding of the history of epidemics.Dr. Brilliant mentioned a
place called "Smallpox Acres" in the Atlantic northeast.
"Smallpox blankets" are general knowledge in Ahnishinahbæótjibway
oral history. In this context, Dr. Brilliant commented that four hours
exposure to sunlight will kill the smallpox organism. This is probably
why the recipients of blankets from the Prairie du Chien treaty, for example,
were told "don't open these packages until you get home."

680. Brogan, K. (1996). Haunted by history: Louise Erdrich's 'Tracks.'. Prospects,
Annual , 21, 169 (24).
Notes: Source: InfoTrac [electronic database--Daemon@epub.med.iacnet.com]: Oct
1999 search [review]
Abstract: Louise Erdrich's 'Tracks' is a tale of the dying Chippewa Indian
population during the early 19th century, narrated by Nanapush and Pauline
Puyat, the last living members of their families. The characters try to
establish history by reconstructing the past. While mourning the dead, the
characters identify liminally with the dead, and long for their own deaths. The
survivors feed on the ghosts of dead families and learn to digest the past.
Erdrich's novel is a contemporary Ghost Dance, which promotes the survival of
Indians, and suggests that translation is essential to cultural survival.

Broker, I. (1983). Night Flying Woman: an Ojibway narrative.
St. Paul, MN: Minnesota Historical Society Press.
Notes: cited in Wub-e-ke-niew (1995)
Source: International Bibliography of Social and Cultural Anthropology
Source: Women’s Resources International [University of Minnesota online
database--Women, Race & Ethnicity; Women Of Color And Southern Women
Database, August 29, 1999 search
Source: Books in Print electronic database, Fall 1999 search
Abstract: Broker addresses her narrative to her grandchildren, "that
generation of Ojibway who do not know what the reservation means, or the
Bureau of Indian Affairs, or the tangled treaties..." (p.3). In this
book, she tells her urban-raised children and grandchildren about her
great-great-grandmother, Night Flying Woman, whose life spanned the period
of Indians' removal to the reservations.
In a tale of traumatic upheaval and an optimistic affirmation of
Ojibway traditions, the dramatic life experiences of her
great-great-grandmother, one of the last Ojibway to be born to the
centuries-old forest way of life, are related by the author, a storyteller
and Ojibway elder. Copyright, National Council on Family Relations (NCFR)
1992.